The Triumph of a True Christian Described, Commentary on verse · Verse 15

The Triumph of a True Christian Described · Commentary on verse · Verse 15

p. 343VERSE 15.

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

IN this Verſe the Apoſtle proues that he put downe in the verſe before, That they that are led by the Spirit of God, they are the ſonnes of God. His argument here is from the propertie of that Spirit that is working in them, that it is the Spirit of adoption, that they hauehave receiued the Spirit of adoption, and therefore they are the children of God. And this the Apoſtle puts downe with particular inſtance in the beleeuing Romans, that they hauehave receiued the Spirit of adoption, and to that he oppoſeth the ſpirit of bondage, denying that to be receiued by them: for ſaith he, Ye hauehave not receiued the ſpirit of bondage, but ye hauehave receiued the Spirit of adoption. And he further ſets out the ſpirit of bondage and the Spirit of adoption, by the effects, as namely, that the ſpirit of bondage cauſed feare in them. Amplified by the time in the word againe, Ye hauehave not receiued the p. 344ſpirit of bondage to feare againe: and that the Spirit of adoption now cauſed in himſelfe, and in them, and in all true beleeuers, (for he changeth the perſon) and ſaith we, that is, cauſed in them inuocation, prayer, a calling on the name of God, yea a crying to God, expreſſing what title it made them giuegive to God, and how to ſtile him, namely, by the name of father, which the Apoſtle puts downe in two words ſignifying the ſame thing, Abba, Father: Ye hauehave receiued the Spirit of adoption, whereby (ſaith he) we crie Abba, Father.

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

Interpretatiō.Let vsus now examine the words touching the ſence and meaning of them. Ye hauehave not receiued the ſpirit of bondage to feare againe, but ye hauehave receiued the Spirit of adoption. The word receiued, is here put for a feeling of the powerfull worke of the Spirit of God: for the Spirit of God is receiued when he workes effectually in the hearts of men. Ioh. 14.17. it is ſaid, The world cannot receiue the Spirit, becauſe the Spirit neuer workes powerfully in the world. Now by the ſpirit of bondage, and by the Spirit of Adoption, we are here to vnderſtand one and the ſame Spirit, euen the holy Spirit of God, who is but one and the ſame, and yet hath ſeuerall operations and workings in men, yea in the ſelfe ſame men, and is therefore ſometimes called the ſpirit of bondage and ſometimes the Spirit of adoption. And we muſt know, that the Apoſtle here cals the Spirit of God the ſpirit of bondage and the Spirit of adoption, not with reſpect to the time before men be truly conuerted, and the time after true conuerſion, as ſome do expound this text; that the Spirit of God is to men before their conuerſion a ſpirit of bondage, and after their conuerſion a Spirit of adoption, but (as I take it) the Apoſtle here calleth the Spirit of God the Spirit of bondage and the Spirit of adoption, p. 345in reſpect of his different working in ſuch as are truly conuerted, at ſeuerall times, as namely, at the beginning of their conuerſion, and afterwards. As firſt, he is called the ſpirit of bondage, in that when he begins to worke in ſuch as belong to Gods election to their conuerſion, he diſcouers to them their ſinnes by the Law of God, and what they hauehave deſerued by their ſinnes, and makes them ſee themſelues for their ſinnes bound ouer to the curſe of the Law, to the wrath of God, and to eternall death and damnation, and ſo in a miſerable bondage; and thereupon they are terrified, and affrighted, and brought to a wonderfull amazement, feare and trembling, in reſpect of that they hauehave deſerued by their ſinnes, euen to crie out with them Act. 2.37. What ſhall we do? And that is the feare the Apoſtle here intends, cauſed by the ſpirit of bondage, when he ſaith, Ye hauehave not receiued the ſpirit of bondage, to feare: he addes againe: meaning as yet, or any more, as then you did in the beginning of your conuerſion.

And ſecondly, the Spirit of God is called the Spirit of adoption in that after men are by the worke of the Spirit conuerted, and now beleeue in Chriſt, and are by him iuſtified, and in and through him adopted to be the ſonnes of God, he doth then worke in them by the preaching of the Goſpell a ſenſe and feeling of Gods louelove to them in Chriſt, and perſwades them that God is their father, and that by his ſpeciall grace and fauour they are adopted to be his children in and through Chriſt Ieſus: he doth witneſſe that to them, as the Apoſtle ſaith in the next verſe. And hence he is called the earnest of our inheritance, Epheſ 1.14. For the Spirit of God is called the Spirit of adoption, becauſe he both workes adoption, and alſo workes the ſenſe of it in the hearts of true beleeuers. Whereby, or by whom, that is, by which Spirit. We. You, and I, and all true beleeuers. Crie Abba, Father: that is, call on God earneſtly and feruently, with a childlike boldneſſe and confidence: we call on him as our gracious and louing father in Ieſus Chriſt. The word is here doubled,foreign …d eſt, pater, Pater noſter. foreign. Abba, Father, and ſo in the originall, one an Hebrew or Syriacke word, & the other a Greeke word, one to expound the p. 346other, and to ſignifie the greater vehemencie, as if he had ſaid, whereby we crie Father, Father. Thus then conceiue we the meaning of the words of this verſe.

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

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

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

Doct. 1 That the holy Spirit of God is to all Gods children firſt a ſpirit of bondage,The holy Spirit of God is to all Gods children firſt a ſpirit of bondage, & then a Spirit of adoption. and then a Spirit of adoption. The holy Spirit of God holds this courſe in all that belong to Gods election: he diſcouers to them by the Law of God their ſinnes, and what they hauehave deſerued by them, euen the curſe of the p. 347Law, the wrath of God; and thereby he brings them to amazement, feare, and trembling. And then he workes in them by the preaching of the Goſpell a ſenſe and feeling of Gods louelove to them in Chriſt, and a perſwaſion that God is their father, and they his adopted children in and through Chriſt Ieſus. He firſt humbles them by the Law, with a ſight of their ſinnes, and of the wrath of God due to them for their ſinnes, and then he raiſeth them vp by the Goſpell, with comfort in Chriſt, in the apprehenſion of Gods louelove to them in and through him.Hoze. 6.1.2. And this is that the people ſpeake of in Hozea 6.1.2. Come (ſay they) let vsus returne to the Lord, for he hath ſpoiled, and he will heale vsus: he hath wounded vsus, and he will bind vsus vp. After two dayes will he reuiue vsus, and in the third day he will raiſe vsus vp, and we ſhall liue in his ſight. Where we ſee plainly the Lords order: firſt he wounds, and then he binds vp: he humbleth, and then he raiſeth vp with comfort. And thus dealt the holy Spirit of God with the Iewes, Act. 2.Act. 2.14. to 41.Acts 2:14–41 he firſt brought them by Peters preaching of the Law to them, to a ſight of their ſinnes, euen of that ſinne of crucifying Chriſt, and what they had deſerued by that ſinne, and ſo to vtter amazement in themſelues, ſo as they cryed out verſe 37. Men and brethren, what ſhall we do? They were terrified and trembled, and knew not what to do; then he raiſed them vp with comfort in the aſſurance of the pardon of their ſinnes. And thus dealt the Lord Ieſus with Saul, Acts 9.4.6.Act. 9.4.6.Acts 9:4Acts 9:6 we reade that he caſt him downe to the earth, he humbled him, he brought him to trembling and aſtoniſhment, and then he lifted him vp againe with comfort. Thus indeed deales the holy Spirit with all that belong to Gods election. And the reaſons why he thus deales are theſe.

Firſt, the Lord hath ſo appointed, that his elect ſhould be Reaſon 1 humbled and brought to ſee themſelues in bondage, euen bound ouer to the curſe of the Law, and wrath of God, and then ſet at libertie by grace. Iſay 61.1. the Prophet brings Chriſt thus ſpeaking, The Spirit of the Lord God is on me, and the Lord hath annointed me, he hath ſent me to preach good tydings vntounto the poore, to bind vp the broken hearted, to preach libertie p. 348to the captiues, and to them that are bound, the opening of the priſon.

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

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

Ʋſe 2 Men deceiue themſelues who thinke that the Spirit of God is to them a Spirit of adoption, and yet neuer found him to them a ſpirit of bondage.Secondly, is it ſo that the holy Spirit of God is to all Gods children firſt a ſpirit of bondage, and then a Spirit of adoption? p. 349doth he firſt humble them that belong to Gods election by the Law of God, and then raiſe them vp by the Goſpell with comfort in Chriſt? Then learne we to take heed we deceiue not our ſelues, let vsus not thinke that the holy Spirit of God is to vsus a Spirit of adoption, and that it is he that doth witneſſe to vsus Gods louelove in Chriſt, vnleſſe we hauehave firſt found him to vsus a ſpirit of bondage, that he hath brought vsus to a ſight of our ſinnes, yea of our particular ſinnes, and of Gods wrath due vntounto vsus for our particular ſinnes, and that in regard of them our hearts hauehave bene wounded, and that we hauehave bene terrified and affrighted in regard of our particular ſins. Alas, thouſands in the world content themſelues with a generall ſight of ſinne, as haply when Gods hand is on them in ſome grieuous affliction, they can then ſay we are ſinners, yea we are great and grieuous ſinners, God helpe vsus: and they content themſelues with ſome light vaniſhing touch of conſcience, cauſing them to ſend out a naturall ſigh or ſob, as the bruite beaſt groanes vnderunder the burden, but their hearts were neuer truly preſſed and broken with the weight and burden of one particular ſinne, and ſo they deceiue themſelues. We muſt come to this, euen to hauehave our hearts ſmitten and wounded, and broken, in regard of our particular ſinnes: and if we neuer felt this, the comfort we frame to our ſelues in Chriſt is not the comfort of Gods children. Haſt thou bene a lewd wicked wretch, and didſt thou neuer yet find thy ſelfe humbled, and terrified, and affrighted with the ſight of thy particular ſinnes? Surely then Iudas was nearer heauen then thou art as yet. We muſt euerie one come to this in ſome meaſure, we muſt in ſome meaſure be humbled and broken for our particular ſinnes, I ſay in ſome meaſure:Note. for all that belong to Gods election are not in the like meaſure humbled and broken for their ſinnes, in the beginning of their conuerſion, the Lord in his wiſe dispoſition humbleth ſome men more and ſome leſſe. Lydia and the Iaylor, Act. 16. are pregnant examples to this purpoſe, they being but newly conuerted were able to eate and drinke, and to reioyce, and yet euerie one muſt in ſome meaſure be humbled for his particular ſinnes; and we muſt eueryevery p. 350one of vsus finde the holy Spirit of God to be to vsus a ſpirit of bondage before we find him to be a Spirit of adoption: and if we hauehave not found the holy Spirit of God a ſpirit of bondage, if we hauehave not found that he hath brought vsus to a ſight of our ſinnes, yea of our particular ſinnes, and that we hauehave bene terrified with a ſight of them, and with an apprehenſion of Gods wrath due to vsus for the ſame; we do but in vaine imagine that the Spirit of God is to vsus a Spirit of adoption, and that it is he that doth witn…ſſe to vsus the louelove of God in Chriſt. And therefore this we muſt labour for, and neuer reſt till we come to it, and then finding comfort in Chriſt, we may be ſure it is the holy Spirit of God that doth comfor vsus, and is to vsus a Spirit of adoption.

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

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

Doct. 2 That it is the Spirit of God that workes both by the Law and by the Goſpell,The Spirit of God makes both the Law and the Goſpell preched effectuall. and makes both the Law and the Goſpell preached to hauehave a kindly working in the ſoules of men. It is the Spirit of God that workes humiliation by the preaching of the Law, and it is alſo the Spirit of God that works comfort by the preaching of the Goſpell. The holy Spirit of God makes the preaching of the Law and of the Goſpell to become effectuall, and to hauehave th…ir proper worke and effect in the hearts and ſoules of men and women: and without the Spirit of God neither the Law preached hath power to bring men to a ſight of their ſinnes, and to worke in them feare, terror, and amazement in the apprehenſion of Gods wrath p. 351due to them for their ſinnes; or the Goſpell preached hath power to worke in them that are humbled for their ſinnes any ſenſe and feeling of Gods louelove to them in Chriſt, or any true ſauing comfort. And to this purpoſe is that text, Iſay 48.17.Iſay 48.17.Isa 48:17 where the Lord ſaith, I am the Lord thy God, which teach thee to profit, and leade thee by the way that thou ſhouldeſt go. I teach thee to thy profit & to thy comfort and vnleſſe I teach thee, thou canſt not reape either profit or comfort by any teaching whatſoeuer. And hence it is y^t the Lord ſaith, Iſay 57.19.Iſay 57.19.Isa 57:19 I create the fruite of the lips to be peace: peace vntounto them that are afarre off, and to them that are neare, ſaith the Lord. And to the ſame purpoſe ſpeakes the Apoſtle moſt plainly, 1. Cor. 3.6.7.1. Cor. 3.6.7.1 Cor 3:61 Cor 3:7 I hauehave planted, Apollos watered, but God gaue the increaſe. So then neither is he that planteth any thing, neither he that watereth, but God that giueth the increaſe. Paul may plant, and Apollos water, but it is the Spirit of God alone that makes the word profitable and fruitfull 2. Corin. 4.6. the Apoſtle ſaith, that by the ſame almighty power whereby the Lord brought light out of darkneſſe at the firſt creation of all things, doth he ſhine in the hearts of men, to giuegive the light of the knowledge of the glory of God in the face of Ieſus Chriſt. It is the mightie power of God, euen that power by which he brought the light out of darkneſſe at the firſt creation, that makes men ſauingly to apprehend, to know, and to vnderſtand the ſweet comforts of the Goſpell. And to theſe we might adde many other teſtimonies of Scripture, clearing and confirming this truth, that it is the holy Spirit of God that works both by the Law and by the Goſpell and makes both the Law and the Goſpel preached to hauehave a kindly working in the ſoules of men, and that it is the holy Spirit of God that workes humiliation by the preaching of the Law, and that works alſo true and ſauing comfort by t…e preaching of the Goſpell. And there be alſo reaſons and grounds of this truth. As

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

p. 352Reaſon. 2 Againe, ſecondly, the Law and the Goſpell are but inſtruments, yea they are but inſtruments ſignifying and teſtifying the good and holy will of God to his people touching matters of faith and practiſe, they are not as phyſicall and naturall inſtruments, as hauing vertue in themſelues, as compounds of herbes, or the like giuen for phyſicke, are naturall meanes of health; the Law and the Goſpell are not inſtruments of that nature, but onelyonly ſignifying and reſtifying inſtruments: and therefore this we may reſolue on as a certaine truth, That it is the holy Spirit of God that makes both the Law and Goſpell preached to hauehave their kindly working in the ſoules of men, and that it is he alone that works humiliation by the preaching of the Law, and that workes alſo ſound and ſauing comfort by the preaching of the Goſpell.

Ʋſe. 1 And for vſe, firſt this may ſerue to arme and ſtrengthen vsus againſt offence in regard of this,Strength againſt offence ariſing from this, that the word of God truly preached workes kindly on ſome, and not on others. that the word of God truly and faithfully preached, hath a kindly working in ſome and not in others. We are not to ſtumble at it, in that we ſee where the Law and Goſpell are truly opened and expounded, and rightly applied, yet there all are not wrought on, but manie ſtill continue in their hardneſſe, and go on in their ſinnes, and are not reformed; yea the ſharpeſt edge of the Law is blunted on the hardneſſe of their hearts. We muſt remember it is the holy Spirit of God that workes both humiliation by the preaching of the Law, and that workes alſo true and ſauing comfort by the preaching of the Goſpell. The Spirit of God is like the wind, ſo compared, Ioh. 3.8.Ioh. 3.8.John 3:8 As the wind bloweth where it liſteth, ſo the Spirit of God worketh where it pleaſeth him. And though the Preachers of the word take neuer ſo much paines, and ſhould wiſh themſelues with Paul, Rom. 9.3.Rom. 9.3.Rom 9:3 Seuered from Chriſt, that men might be wrought on by their preaching, yet ſhall no more be wrought on, then thoſe to whom it pleaſeth the good Spirit of God to make the word powerfull and effectuall. Without queſtion Chriſt preached moſt holily, and moſt powerfully, yet were not all wrought on that heard him: no, his diſciples were not ſo thorowly wrought on as they ought to hauehave bene: he often reproued p. 353them for their want of faith. And therefore we are not to ſtumble at it, and to thinke it ſtrange, that ſome are wrought on by the word of God truly preached, and others ſtill continue in their hardneſſe and ſinnes vnreformed.

And for a ſecond vſe of the point. Is it ſo that it is the Ʋſe. 2 holy Spirit of God that makes both the Law and the Goſpell to hauehave their kindly working in the ſoules of men?We are not to reſt on the excellencie of anie mans gift in preaching, as ſufficient to make the word preached effectuall. Then learne we not to reſt on the excellencie of any mans gift in preaching, as able and ſufficient to make the word preached to hauehave a kindly working in our ſoules. Indeed a good gift that way is a good meanes, but be a mans gift neuer ſo excellent, it is but a meanes, and it is from the good hand of God, and power of the holy Spirit of God, that alone makes mans preaching effectuall, be his gift neuer ſo excellent. And when we come to the hearing of the word of God,Neither are we to reſt on any excellencie of wit or vnderſtāding in our ſelues, for conceruing the word of God, or profiting by it take we heed that we reſt not on any excellencie of wit, or vnderſtanding in our ſelues, as if we were able to conceiue the word of God and to profit by it, by any ſtrength or abilitie in our ſelues: no, no, when we go to a Sermon, pray we with Dauid, Pſal. 119.18. Lord open mine eyes, that I may ſee the wonders of thy Law, and the ſecrets of thy Goſpell: Lord let thy good Spirit make thy good word both in the inſtructions and comforts of it, to hauehave a kindly working in my ſoule. And on this ground learne we not to reſt in that we conceiue out of the word of God by our owne heads, nor yet in that we barely conceiue by the teaching of others, for ſo we ſhall hauehave but a generall notion, and a vaniſhing ſpeculation of the good word of God, and that will faile vsus in time of triall: but let vsus be earneſt with the Lord in prayer, that he would alſo inwardly teach vsus by his good Spirit, and that his holy Spirit would inſtruct vsus, and comfort vsus, and cauſe his good word to hauehave the proper and kindly working in our ſoules: and when thou findeſt the word of God kindly working on thy ſoule, when thou findeſt thine hard heart hammered and humbled by the Law of God truly opened and applied, and when thou findeſt thy broken heart bound vp, and thy wearie ſoule refreſhed, cheared vp, and comforted by the preaching p. 354of the Goſpell, acknowledge that to be the ſpeciall worke of Gods holy Spirit, and …leſſe him for it: all the praiſe and all the glorie of that worke belongs to him alone. Thou ſeeſt many others partakers of the ſame meanes that thou art, and that heare the ſame Sermons that thou doſt, and yet ſtill they go on in their hardneſſe, and in their ſinnes without any remorſe or touch of conſcience, and ſo are farre from true comfort; and what art thou better then they by nature? ſurely nothing at all, thou art no more capable of good things of thy ſelfe then they are, thy heart was once as faſt lockt vp againſt the good word of God as theirs now is, and it is the holy Spirit of God that hath opened it, and it is he that of his meere goodneſſe and merciemercy hath put that difference betweene thee and them, and bleſſe him for it.

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

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

Anſw. To this I anſwer, No, he cannot, a child of God that hath now receiued the Spirit of adoption, euen the Spirit of God witneſſing Gods louelove to him in Chriſt, can neuer after that p. 355hauehave the Spirit of God working in him as a Spirit of bondage. Indeed, I grant that a child of God, one that hath now the Spirit of adoption, and feeles Gods louelove ſhed abroad in his heart by the Spirit of God giuen to him, may by reaſon of ſome ſinne he hath fallen into, feele his conſcience terrified and affrighted, and he may feele in himſelfe wonderfull terrors, and feares, and amazement; yea he may thinke himſelfe for a time no better then a reprobate, and a verie caſt-away: but that is not properly the working of the Spirit of God in him, but indeed that is the worke of his owne corruption ſtill abiding in him. As Bradford Bradford.the holy Martyr ſaid well, Our cecitie, and blindneſſe, and corrupt affections, do often ſhadow the ſight of Gods ſeed in Gods children, as though they were plaine reprobates, whereof it commeth, that they praying according to their ſence, but not according to truth, deſire of God to giuegive them againe his Spirit, as though they had loſt it and he had taken it away, which thing God neuer doth indeed, although he make vsus to thinke ſo for a time. Theſe are his words; whence it is cleare, that the amazement, terrors, and feares that are in a child of God after ſome ſinne committed by him, and his thinking of himſelfe for a time no better then a reprobate and a forlorne perſon, are not properly wrought in him by the holy Spirit of God, but they come from his owne blindneſſe, and from his owne weakeneſſe and corruption ſtill abiding in him. The worke of the Spirit of God in a child of God at ſuch a time is to another purpoſe, euen to make him crie with Dauid, Pſal. 22.1. My God, my God, why haſt thou forſaken me? Where we ſee, that Dauid according to the ſence and iudgement of fleſh, ſtill felt himſelfe forlorne, and vtterly reiected of God, yet the Spirit of God had another working in him, that made him by faith to apprehend the hidden merciemercy of God, and to ſay, My God, my God: and thus it is with a child of God after ſome ſinne committed by him. And therefore though a child of God after ſome ſinne committed, may hauehave amazement, terrors, and feares, yet thoſe terrors and feares come not properly from the holy Spirit of God in him, but p. 356from his owne corruption ſtill abiding in him.Note. And the Spirit of God neuer workes in a child of God after he hath receiued the Spirit of adoption, as a ſpirit of bondage.

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

Anſwer. To this I anſwer. That the holy Spirit of God doth ſometimes by the light of nature, b…ing in the full force of it, not darkened, nor extinguiſhed, bring men to a ſight of ſome ſinnes, yea of ſome particular ſinnes, namely, ſome groſſe ſins; as Abimelech knew by the light of nature, that the groſſe act of adulterie was a ſinne,Gen. 20.9.Gen 20:9 Geneſ. 20.9. And he workes in them ſometimes by the light of nature, ſome touch of conſcience for ſinne, namely, ſome confuſed touch of conſcience, as the heathen had ſometimes ſome confuſed touch of conſcience for ſinne, and thereupon they had a conceit and an apprehenſion of infernall furies that ſhould torment men for their ſinnes, and they gaue ſpeciall names to thoſe furies, as Nemeſis, Eumenides, Alecto, and ſuch like: and they imagined that thoſe furies ſhould torment men for their ſinnes after diuers manners, as ſome they ſhould burne with torches, and ſting ſome with adders, and the like: yea they had a conceit that for ſome foule ſinne committed, they ſhould neuer be in quiet till they had offered ſome ſacrifice. Thus farre the heathen p. 357were able to ſee their ſinnes by the glimmering light of nature. And thus ſometimes the holy Spirit of God works in men a confuſed touch of conſcience for ſinne by the light of nature, but the Spirit of God neuer brings men by the light of nature to a ſight of their inward corruptions & ſinnes, and to ſee the rebellions of their hearts to be ſinne, neither doth he euer worke in men by the light of nature any ſound touch of conſcience for any particular ſinne; onelyonly by the Law of God opened and applied, doth the holy Spirit of God bring men to a ſight of particular inward corruptions and ſinnes, as Rom. 3.20.Rom. 3.20.Rom 3:20 By the Law comes the knowledge of ſinne. And Rom. 7.7.Rom. 7.7.Rom 7:7 The Apoſtle ſaith I had not knowne ſinne but by the Law. And onelyonly by the Law of God opened and rightly applyed, doth the holy Spirit of God bring men to a thorow and ſound touch of conſcience for particular ſinnes, as Rom. 4.15.Rom. 4.15.Rom 4:15 The Law cauſeth wrath: the meaning is, it accuſeth men for the tranſgreſſion of it, and condemnes them, and ſo makes them ſee themſelues liable to the wrath of God, and to eternall death and damnation. And not to paſſe from this without ſome ſhort vſe of it,

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

Now further, in that the Apoſtle here ſaith, that the beleeuing Romanes had not the holy Spirit of God working in them as a Spirit of bondage, as ſometimes they had, but now working in them as a Spirit of adoption; we ſee that the Spirit p. 358of God had not left them in their deiection, and in their amazement, and in their terror and feare which he wrought in them by the preaching of the Law, but was now working in them to their comfort, witneſſing Gods louelove to them in Chriſt: and hence we are giuen to vnderſtand thus much.

Doct. 3 That though the holy Spirit of God do worke in them that belong to Gods election in the beginning of their conuerſion,The terrors and feares Gods Spirit works in Gods cho…en, are as preparatiues to their conſolation and comfort. terror, feare, and amazement in the ſight of their ſinnes, and of Gods wrath due to them for the ſame, yet he leaues them not in that terror, and feare, and amazement, but he further workes in thē to their comfort. The holy Spirit of God workes terrors and feares, with which he is pleaſed to humble thoſe that belong to God for a time, but as preparatiues to their conſolation and comfort: they are but as the needle to the threed, as the needle in ſowing makes way for the threed, ſo do terrors and feares in them that belong to God, make way to true and ſound comfort. And thus dealt the holy Spirit of God with thoſe Iewes Act. 2. he brought them by Peters Sermon to the ſight of their ſinnes, yea of that ſinne of crucifying Chriſt the Lord of life and glory, and on the ſight of their ſinnes he wrought in them terror, and feare, compunction, and pricking in their hearts, as the text ſaith verſ. 37.Act. v. 37.Acts 5:37 yet he did not leaue them, but he further wrought in them to their comfort, he made them crie out, Men and brethren what ſhall we do? They did not altogether diſpaire of Gods mercy, but conceiued hope of remedie, and therefore deſired to be inſtructed what they ſhould do: and Peter further inſtructed them, and the holy Spirit of God fu…ther wrought in them to their ſauing comfort. Galat. 3.24.Galat. 3.24.Gal 3:24 the Apoſtle ſaith, The Law is our Schoolemaiſter to bring vsus to Chriſt. Now the Law onelyonly diſcouers to men their ſins, and what they hauehave deſerued by their ſinnes: it terrifies them with the curſe, and with death and damnation due to them for their ſinnes, and it ſhewes no remedie how to eſcape them: yet the holy Spirit of God doth not here leaue Gods elect, but he makes their humbling and their ſchooling by the ſmart rod of the Law, to be a preparatiue to their true p. 359and ſound comfort: he workes further in them graciouſly, euen a ſight of Gods merciemercy in Chriſt, and makes them flie to the throne of grace, and to ſeeke for helpe, and remedie, and comfort in Chriſt: he leaues them not in their terror, feare, and amazement wrought in them by the Law, but he further workes in them to their comfort. For why, to giuegive the reaſon of this truth.

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

And this in the firſt place diſcouers a manifeſt difference of Ʋſe. 1 the working of the holy Spirit of God in the elect and in the reprobate.A difference of the working of Gods Spirit in the elect and in the reprobate diſcouered. In the elect he workes in the beginning of their conuerſion, terror, feare, and amazement on the ſight of their ſinnes, and of Gods wrath due to them for their ſinnes: yet he leaues them not in that terror and feare, but he further works in them to their comfort, and he becomes to them a Spirit of adoption. And the terrors and feares with which the Spirit of God is pleaſed to humble Gods elect for a time, are ſauing terrors and feares, and the Spirit of God makes them tend to their comfort and ſaluation. But in the reprobate the holy Spirit of God workes terrors, and feares, and amazement on p. 360the ſight of their ſinnes, and of Gods wrath due to them for their ſinnes, and then he leaues them in thoſe terrors and feares, and ſo through their owne corruption, thoſe terrors and feares tend to their deſtruction, and are but beginnings of euerlaſting horror and confuſion; and they bring forth in them either fearefull and finall deſperation, as in Cain, in Saul, in Iudas, and ſuch like, or further hardneſſe of heart. As heate doth harden iron after it hath bene caſt into the fire; ſo terrors and feares in the reprobate, on the ſight of their ſinnes, and of Gods wrath due to them for their ſinnes, do many times harden their hearts, and make them deſperate in ſinning againſt God. So different is the working of the holy Spirit of God in the elect and in the reprobate, he working terror, feare, and amazement in them both; and on the ſight of their ſinnes, and of Gods wrath due to them for the ſame, in the one he workes ſauingly, but in the other to their eternall horror and confuſion.

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

Yea but, alas, thou wilt ſay, How ſhall I know that? I feele my conſcience terrified, Queſt. and wonderfully affrighted with the ſight of my ſins, and I cannot yet take hold of any comfort, I cānot beleeue the promiſe of mercy, I would giuegive the world, if it were mine to giuegive, for a dramme of faith, & I feare that I am a reprobate, and that the Lord will giuegive me ouer to vtter and finall deſperation. How ſhall I know that the holy Spirit p. 361of God hath not left me in my terror, feare, and amazement, but hath begun to worke in me to my comfort?

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

I might here ſtand to ſhew, how Gods elect come to be actually accounted Gods children, namely, by adoption; and alſo that the Spirit of God is to Gods children a Spirit of adoption, witneſſing Gods louelove to them in Chriſt; but of thoſe things we ſhall ſpeake more fitly in the next verſe: onelyonly one thing I will note briefly. In that the Apoſtle ſaith, the p. 362beleeuing Romans had receiued the Spirit of adoption, that is, they had the Spirit of God working in them a ſenſe and feeling of Gods louelove to them in Chriſt. Hence it is euident and cleare,

Doct. 4 That the ſenſe and feeling of Gods ſpeciall louelove in Chriſt comes from the worke of the holy Spirit of God:The ſenſe and feeling of Gods ſpeciall louelove in Chriſt comes onelyonly frō the worke of Gods Spirit Rom. 5.5.Rom 5:5 it is onelyonly from the working of the holy Spirit of God that men or women hauehave any true ſenſe and feeling of Gods louelove to them in Chriſt. Rom. 5.5. the Apoſtle ſaith, The louelove of God is ſhed abroad in our hearts by the holy Ghoſt which is giuen to vsus. Epheſ. 1.13. he ſaith, the Epheſians beleeuing the Goſpell, they were ſealed with the holy Spirit of promiſe. The holy Spirit of God did ſeale vp in their hearts the comforts and promiſes of the Goſpell, the louelove of God in Chriſt made knowne and promiſed in the Goſpell. It was the holy Spirit of God that did ſeale vp to them, and gaue them a true ſenſe and feeling of it: for why, not to enlarge the point.

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

Ʋſe. How manie deceiue them ſelues touching the feeling of Gods louelove.And for the vſe of this, it makes knowne to vsus that thouſands in the world deceiue themſelues touching the apprehenſion and feeling of Gods louelove. Many bragge of it, that God loues them, and that they finde and feele Gods louelove to them in Chriſt, they doubt not of it, and yet alas they do but flatter themſelues, they hauehave nothing in them but a meere preſumption and a blind conceit, they are ignorant perſons, or they go on in the practiſe of knowne groſſe ſinnes without repentance, and they cannot poſſibly hauehave any true ſenſe and feeling of Gods louelove to them in Chriſt, that comes only from the working of the holy Spirit of God in men or women, p. 363which they want: and they deceiue their owne ſoules in a matter of ſpeciall waight and conſequence. In the ſenſe and feeling of Gods louelove in Chriſt, is the depth of all true comfort, it is that alone which makes our proſperitie truly pleaſant and comfortable, that ſweetens all our trials and afflictions, and none can hauehave that, but only ſuch men or women as hauehave it from the working of the holy Spirit of God. And therefore let vsus take heed we do not thus deceiue our ſelues; and on this ground of truth there is comfort for all them whoſoeuer they be, that find and feele the holy Spirit of God working in them in ſpeciall manner, though as yet they hauehave not a ſenſe and feeling of Gods louelove to them in Chriſt, which they would faine hauehave, and deſire aboue all things in the world: for ſo the caſe my be, and is with ſome. Doſt thou feele the holy Spirit of God working in thee in ſpeciall manner, an hatred of all ſinne, a purpoſe to pleaſe God in all things, and a true feare of God? comfort thy ſelfe, the holy Spirit of God is now to thee a Spirit of life and power, and aſſuredly he will be to thee in time a Spirit of comfort, filling thy hearr with ioy in beleeuing, and will certainly in the end worke in thee a liuely ſenſe and feeling of Gods louelove to thee in Chriſt; feare it not, and let it be thy comfort.

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

That inuocation, prayer, and calling on the name of Doct. 5 the Lord,Inuocation and calling on the name of the Lord is a certaine fruite of the Spirit of adoption. is a certaine fruite and effect cauſed by the holy Spirit of God, euen by the Spirit of adoption. Such as hauehave the Spirit of adoption, the Spirit of God witneſſing Gods louelove to them in Chriſt, they hauehave their hearts moued by that Spirit to pray to God, and by that Spirit they hauehave their mouthes opened in prayer, and in calling on the name of the Lord. The Spirit of adoption cauſeth inuocation, and prayer, and calling on the name of the Lord. And to this purpoſe we p. 364finde. 1. Cor. 1.2.1. Cor. 1.2.1 Cor 1:2 the Apoſtle ioynes together, Sanctified in Chriſt Ieſus, and calling on the name of the Lord. Such as are ſanctified by the Spirit of Chriſt, and hauehave the ſanctifying Spirit of Chriſt in them, who doubtleſſe doth witneſſe Gods louelove to them in Chriſt, they call on the name of the Lord. Zach. 12.10.Zach. 12.10.Zech 12:10 the Lord promiſed to powre on the houſe of Dauid, and vponupon the inhabitants of Ieruſalem, the Spirit of grace and of compaſſion or deprecation. Rom 8.26.Rom 8:26Verſe 26. of this Chapter, the Apoſtle ſaith, The Spirit maketh requeſts for vsus, with ſighes which cannot be expreſſed, that is, the Spirit of God ſtirres vp and frames ſuch deſires in vsus, by which we pray to God. Galat. 4.6.Galat. 4.6.Gal 4:6 the Apoſtle ſpeakes expreſſely to this purpoſe, Becauſe ye are ſonnes, God hath ſent forth the Spirit of his Sonne into your hearts, which cryeth Abba father. Act. 9.14. it is made a note of the people of God, euen ſuch as did profeſſe the name of Chriſt, and did belong to Chriſt, and were the children of God, that they called on the name of the Lord. And theſe teſtimonies do ſufficiently cleare and confirme the truth of the point in hand, that inuocation, and prayer, and calling on the name of the Lord, is a certaine fruite cauſed by the holy Spirit of God, euen by the Spirit of adoption: that ſuch as hauehave the Spirit of adoption, their hearts are by that Spirit ſtirred vp to pray to God, and by that Spirit they hauehave their mouthes opened in prayer, and in calling on the name of the Lord. And the Spirit of adoption doth certainly cauſe inuocarion, prayer, and calling on the name of the Lord: for why? the reaſon and ground of it is this; Reaſon. The Spirit of adoption, the Spirit of God witneſſing Gods louelove in Chriſt, doth aſſure men or women that God is reconciled to them, and of an enemie become a friend to them, and that now they may freely ſpeake to him as one friend to another, & that he is now as ready to heare them, as a father to heare his owne deare children: and withall he diſcouers to them their owne wants, both concerning their ſoules and bodies, and that God is the fountaine of all good things they ſtand in need of, and from him they may hauehave ſupply of al their wants; and ſo he ſtirres vp in them a readineſſe and willingneſſe to go to God in prayer: he vndoubtedly p. 365ſtirres vp their hearts to pray to God, and he opens their mouthes in prayer and in calling on the name of the Lord.

Now then for vſe of this, firſt this truth may ſerue as a Ʋſe 1 ground of triall,How we may know whether we hauehave the- Spirit of adoption or no. and of diſcerning whether we hauehave the Spirit of adoption or no, and whether we be the adopted ſonnes and daughters of God or no. Doſt thou finde this bleſſed fruit of the Spirit wrought in thee? doſt thou finde thine heart ſtirred vp to pray to God, and thy mouth opened in prayer and calling on the name of the Lord on eueryevery occaſion? when thou art to vſe the holy things and the ordinances of God, art thou ſtirred vp to ſeeke to God for a bleſſing on them? when thou art to vſe the cratures of God, meate, drinke, and apparell, or thine houſe or lands, art thon ſtirred vp to ſanctifie them by prayer, as 1. Tim. 4.5. EueryEvery creature of God is good, and nothing ought to be refuſed, if it be receiued with thankeſgiuing, for it is ſanctified by the word of God and prayer. In the time of thy wants either of body or ſoule, and eſpecially in regard of the wants of thy ſoule, art thou moued to go to God by prayer, howſoeuer thou doſt vſe all good meanes for the ſupply of them, yet thou art ſtirred vp to ſeeke to God by prayer, eſpecially for the ſupply of them? Surely then thou haſt the Spirit of adoption and that is an infallible note and euidence that thou art an adopted ſonne or daughter of God. But on the other ſide, doſt thou finde that thou haſt no minde to call on the name of the Lord? doſt thou ruſh on holy things, and the ordinances of God without ſeeking to God for a bleſſing on them? doſt thou fall to thy meate and drinke, and vſe thy apparell, and houſe and land, and art not ſtirred vp to go to God by prayer, that he would ſanctifie and bleſſe them to thee, or if thou doſt, it is but for forme and faſhion? when the hand of God is on thee by ſickneſſe or any diſtreſſe, canſt thou not then call on the name of the Lord, but thou ſendeſt to the Church to be prayed for (which I ſpeake not againſt, the beſt hauehave need of the prayers of others) but art thou like the fooliſh virgins Mat. 25.3. haſt thou no oyle in thy lampe? haſt thou no abilitie p. 366at all to pray for thy ſelfe at any time? deceiue not thy ſelfe, thou haſt not the Spirit of adoption, thou haſt no euidence to the comfort of thine owne ſoule, that thou art an adopted ſonne or daughter of God: where there is no calling on God by prayer, certainely there is no Spirit of grace, no Spirit of adoption, no Spirit of God witneſſing Gods louelove in Chriſt. Pſal. 14.4. it is a note of an hypocrite and wicked man, Not to call on God, and therefore do not ſooth vp thy ſelfe in a conceit, that thou art a child of God, if thou finde not that the Spirit of God hath wrought in thee this bleſſed fruite, inuocation, prayer, and calling on the name of the Lord.

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

Now it is not to be paſſed by without obſeruation, that the Apoſtle heare changeth the terme, and ſaith, We: hereby we crie, Abba, Father: he ſaith not, ye hauehave receiued the Spirit p. 367of adoption, whereby ye crie Abba, Father: but whereby we, that is, I, and you, and all true beleeuers, crie Abba, Father. The Spirit of adoption ſtirres vp and cauſeth me, and you, and all true beleeuers, to call on the name of the Lord.

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

The Spirit of adoption is one and the ſame in all Gods children, they are all one body, Reaſon. and they hauehave one and the ſame ſpirit. Epheſ. 4.4. There is one body and one Spirit, and that Spirit hath one and the ſame kind of working in them all, and brings forth the ſame effect in all and eueryevery one of Gods children, euen this particular effect of inuocation, prayer, and calling on the name of the Lord, though in different degrees.

And this I note in a word, Ʋſe. Comfort to Gods children in regard of their weaknes in prayer.as a ground of comfort to Gods children: it may comfort them in regard of their weakeneſſe in prayer. Haply they are weake, they are notable ſo well to pray for themſelues, and they pray for others very weakely: it may be they are vnderunder the hand of God in ſickneſſe, and they cannot ſo well pray for themſelues in regard of the ſtrength of their preſent anguiſh and paine: well let them p. 368then call to mind and remember, that the Spirit of adoption and grace is a Spirit of prayer in other of Gods children; and he cauſeth that effect of inuocation and prayer in other of the children of God.

But what is that to me, thou wilt ſay?

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

Doct. 7 That true prayer is a crying to God: prayer ſent out from the Spirit of adoption,True prayer is earneſt and feruent. is earneſt and feruent, it is ſent out with feruencie of ſpirit, and with earneſtneſſe of inward affection: and ſuch as pray to God as they ought, they pray with p. 369feruencie, and with inward intention of the heart. And hence it is that prayer is compared to ſacrifice, Pſal. 119.108.Pſal. 119.108.Ps 119:108 O Lord I beſeech thee accept the free offerings of my mouth: and to incenſe, Pſal. 141.2.Pſal. 141.2.Ps 141:2 Let my prayer be directed in thy ſight as incenſe, and the lifting vp of mine hands as an euening ſacrifice. To note to vsus, that true prayer ought to be offered vp as it were by fire, and ought to proceed from a feruent heart, from the heat of the heart, that it may be a ſweet ſauour in the noſtrils of the Lord. And therefore the prayers of the Saints are called ſweet odours. Reue. 5.8.Apoc 5.8.Rev 5:8 And hence it is that prayer is called a powring out of the ſoule, 1. Sam. 1.15.1. Sam. 1.15.1 Sam 1:15 I hauehave powred out my ſoule before the Lord: & a powring out of the heart, Pſal. 42.4. When I remēbred theſe things, I powred out my verie heart. And this qualification of prayer is commended to vsus, Iam. 5.16.Iam. 5.16.17.Jas 5:16Jas 5:17 The prayer of a righteous man auaileth much, if it be feruent: and further confirmed by the example of Elias in the next verſe, that Elias prayed earneſtly that it might not raine, and it rained not on the earth for three yeares and ſixe moneths: and by the example of Chriſt, Heb. 5.7.Heb. 5.7.Heb 5:7 where it is ſaid, that in the dayes of his fleſh he did offer vp prayers and ſupplications, with ſtrong crying and teares, vntounto him that was able to ſaue him from death. And many other examples might be brought to this purpoſe.

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

Firſt, true prayer is rather a trauell of the heart then a labour Reaſon. 1 of the lippes: it ought to be with a feeling of our wants, and with an earneſt deſire after grace, and after good things we ſtand in need of and pray for, as Pſal. 143.6.Pſal. 143.6.Ps 143:6 Dauid ſaith, My ſoule deſireth after thee as the thirſtie land: Mar. 11.24.Mark 11:24and Mark. 11.24. Whatſoeuer ye deſire when ye pray, beleeue that ye ſhall hauehave it, and it ſhall be done vntounto you.

And againe, the Lord hath enioyned vsus to feare, louelove, and Reaſon. 2 ſerue him with all our heart, ſoule, and ſtrength; and he requires vehemencie and feruencie in all good duties, both towards his holy Maieſtie and towards men. Now prayer is an excellent part of the ſeruice of God, and therefore doubtleſſe p. 370the concluſion ſtands firme on theſe grounds, that true prayer is and ought to be ſent out with feruencie of ſpirit, and with earneſtneſſe of inward affection; and that ſuch as pray to God as they ought, they pray with feruencie, and with inward intention of heart.Wherein feruencie in pr…yer is to be expreſſed. And before we come to the vſe of this, know we, that feruencie of ſpirit in prayer is to be expreſſed by outward ſignes and geſtures of the bodie, as by ſhedding of teares, as Hannah did, 1. Sam. 1.10. and as Hezechiah did, 2. King. 20.3.2. King. 20.3.2 Kgs 20:3 and by lowdneſſe of voice, as Pſal. 77.1.Pſal. 77.1.Ps 77:1 My voice came to God when I cryed. And Ionah ſaith, Ion. 2.2. he cryed in his affliction. And it is ſaid of Stephen, Act. 7.60.Act. 7.60.Acts 7:60 that he cryed with a loud voice, and ſaid, Lord lay not this ſinne to their charge: and by bowing the head, and caſting downe of the bodie; by lifting vp the hands and eyes towards heauen. Yet ſo, as theſe ſignes and geſtures be voide of hypocriſie: we are not to ſhed fained teares, and in vſing of them, we are to take heed of a wrong perſwaſion of God, as to thinke that God cannot heare vnleſſe we crie aloud, as Baals Prieſts did. 1. King. 18.28.1. King. 18.281 Kgs 18:28 And withall know, that thoſe ſignes and geſtures are not of abſolute neceſſitie alwayes neceſſarie, as if prayer could not be feruent without them; for the bodie may be exceedingly weake through age or extremitie of ſickneſſe, the ſenſes decayed or the ſpeech taken away, and yet euen then there may be feruent prayer offered vp to God in the ſecret lifting vp of the heart.Exod. 14.15.Exod 14:15 Exod. 14. we reade not of any word Moſes ſpake, his tongue was ſilent, and yet without queſtion he was earneſt and feruent in prayer to God in the ſecret of his heart: and therefore the Lord ſaid to him, verſe 15. Why cryeſt thou? And therefore outward ſignes and geſtures of the bodie are not alwayes neceſſarie: yet out of the caſe of extreme weakeneſſe and ſickneſſe, or the like hinderance, feruencie of ſpirit in prayer is to be expreſſed by outward ſignes and geſtures of the bodie.

Ʋſe 1 Now for the vſe of this, firſt this truth diſcouers, that thoſe prayers the Papiſts vſe in a ſtrange tongue,Popiſh prayers in an vnknowne tong, or numbred on beads, or the like, are no true prayers. in a language vnknowne, their numbred prayers on their beads, their prayers mumbled ouer in their canonicall houres, and ſuch like, are p. 371no true prayers: thoſe prayers are onelyonly pattered ouer as a ſtinted and ſet taske, they are not vttered with any inward affection of heart, and ſo they came not from the Spirit of adoption and grace; and they are but lippe labour, and abhominable in the ſight of God. I leaue them, and for vſe to our ſelues.

Is it ſo that true prayer is and ought to be ſent out with Ʋſe 2 feruencie of ſpirit, with earneſtneſſe of inward affection,Heauie, drowſie, ſluggiſh, & cold prayers vttered only of forme and faſhion, are not ſuch as they ought to be. and that ſuch as pray as they ought, they pray with feruencie, and with inward intention of heart? What may we then thinke of the prayers that are vttered by many in the world, euen the prayers that men and women vtter heauily and drowſily, ſluggiſhly and coldly, onelyonly for forme and faſhion: prayers that are ſaid by many, for ſo themſelues ſpeake, they ſay their prayers morning and euening, and ye may beleeue them, their mouthes onelyonly ſay prayers, their hearts pray not; they pray not with any due reuerence of the great and glorious Maieſtie of God, with any ſound feeling of their owne wants, or with anie feruent deſire of their hearts: what may we thinke of ſuch prayers? are ſuch prayers true prayets and pleaſing to God? No, no, they are but lippe labour, and indeed loſt labour; yea hatefull and diſpleaſing to God. Conſider with thy ſelfe, wouldſt thou make petition to a great man, or to a king, for any thing thou wouldſt hauehave him to grant thee, heauily, drowſily, and careleſſely? Surely no, if thou hauehave anie vnderſtanding thou wouldſt not. How then dareſt thou offer to God the King of kings and mightie Lord of heauen and earth, an heauie, ſluggiſh, drowſie, and formall prayer? doſt thou thinke to obtaine any good thing at the hands of God by ſuch a prayer? by a prayer vttered it may be in thy bed halfe ſleeping and halfe waking? doſt thou thinke to obtaine any good by ſuch a prayer? No, no, aſſure thy ſelfe the Lord will returne thy prayet ſo vttered as doung on thine owne face: it is abhominable in his ſight. As the prayer of faith vttered with feruencie of ſpirit is of excellent vſe, and great force to bring downe manie bleſſings from the Lord, Iam. 5.16.Iam. 5.16.Jas 5:16 ſo certainly a cold, ſluggiſh, and formall prayer, is p. 372highly diſpleaſing to the Lord, and a meanes to pull downe the curſe of God on the head and ſoule of him that makes it. Therefore take heed that thou do not ſo performe this holy ſeruice, labour thou to be feruent in prayer, and to put vp thy ſuites and ſupplications to the Lord with earneſt intention of heart: and to that purpoſe conſider with thy ſelfe before whom thou doſt preſent thy ſelfe in prayer, namely before the great and glorious maieſty of the Lord, before whom the Angels couer their faces, Iſai. 6.2.Iſai. 6.2.Isa 6:2 and labour to hauehave thine heart affected with the want of thoſe good things thou prayeſt for; and withall conſider that thy prayer offered vp coldly and careleſly is turned to ſinne, and the Lord may iuſtly repell it, and ſend it backe with a curſe in ſteed of a bleſſing: and ſo labour to hauehave thine heart rowſed and quickened vp to performe this duty with feruency of Spirit: and ſo doing thou ſhalt finde prayer an excellent meanes of much good to thy ſoule, and a meanes to bring downe many bleſſings and good things from the Lord on thee: and thou crying Abba, Father, the Lord will ſhew himſelfe a gracious and louing Father vntounto thee in Chriſt.

Now before we leaue this point, ſome doubts that may ariſe and may be propounded on occaſion of it, as firſt, it being ſo that true prayer is and ought to be earneſt and feruent, and ſent out from the inward intention of the heart; hereupon haply a doubt may ariſe in the heart of a child of God: whether he do pray truly and as he ought to do, Queſt. in regard of the deadneſſe and dulneſſe ſometimes creeping on him in the holy exerciſe of prayer. Alas, will a poore child of God ſay, when I ſet on the holy exerciſe of prayer, and endeuour to call on the name of the Lord, I finde in my ſelfe many times a maruellous deadneſſe and dulneſſe, and many bythoughts caſt into my minde, and therefore I make queſtion whether I pray as I ought, and whether the prayers that I make be pleaſing to God or no? Anſwer. For ſatisfying of this doubt, and remoueall of this ſcruple, conſider with thy ſelfe whoſoeuer thou art, doſt thou in the entrance on the holy exerciſe of prayer, when thou art to enter on it, doſt thou meditate and p. 373thinke on the great and glorious maieſtie of the Lord, and endeauour to ſet thy ſelfe as before him, and as in his ſight and preſence, with all due reuerence of his greatneſſe and glorie? And whē thou art in the performance of that holy dutie, finding deadnes and dulneſſe creeping on thee, & by-thoughts caſt into thy minde, doſt thou then ſtriue againſt them, art thou diſpleaſed with them, are they a burden to thee, and doſt thou ſigh and grone vnderunder the burden of them, and labour and ſtriue to lift vp thy heart and ſoule to the Lord? Comfort thy ſelfe, euen thy poore and weake prayers, ſo offered vp to God, are true and hearty prayers, and they are well pleaſing to God, Iſai. 38.14Iſai. 38.14.Isa 38:14 Hezekiah ſaith, that in his prayer He chattered like a crane or a ſwallow, he mourned as a doue: he was ſo oppreſſed with griefe, as that his prayer was like the chattering of a crane or mourning of a doue, he was not able to vtter a perfect ſentēce, but as it were to ſtammer out a prayer, and yet the Lord was pleaſed with it, and the Lord heard his p…ayer. And ſo doubtleſſe though deadneſſe and dulneſſe ſometimes creepe on thee in prayer, and by-thoughts be caſt into thy minde, yet if thou purpoſe and reſolue againſt them, and ſtriue againſt them, and looke for the perfection of thy prayers in Chriſt, aſſuredly thy prayers are earneſt and feruent, they are true and heartie, and the Lord accepts of them as pleaſing to him through Chriſt: and let that be thy comfort in the firſt place.

Secondly, Queſt. it being ſo that true prayer is and ought to be earneſt and feruent,Whether the vſing of a ſet forme of prayer be true prayer or no. and ſent out from the inward intention of the heart, a doubt and queſtion may further ariſe and be moued, namely this: whether a man may pray truly and as he ought, in vſing a ſet forme of prayer, in vſing a prayer compoſed and made by others, or no? To this I anſwer, Anſwer. that no doubt he may, a man that vſeth a ſet forme of prayer, a prayer compoſed and made by others, may pray truly and as he ought: for why, in a ſet forme of prayer vſed, a mans heart may go with his mouth, he may be inwardly touched and ſtirred vp to pray, and hauehave a true feeling of the want of things ſo prayed for: and he may vſe petitions put downe in a ſet p. 374forme of prayer, being agreeable to the word of God, with feruency and with earneſt intention of his heart: and ſo doing doubtleſſe he prayes truly and as he ought to pray. As a child that hath words put into his mouth, and is taught how to aske good things at his fathers hands, may as truly aske thoſe good things, and be as earneſt in crauing and crying for them, as he that calls and cries for the ſame good things out of his owne wit and inuention: ſo certainely a child of God may in a ſet forme of prayer as truly pray, and as earneſtly craue good things at the hands of God his heauenly father, as in a conceiued prayer, crauing the ſame things, and vſing the ſame words and petitions. Oh but ſay they, ſome ſet forme of prayer is a ſtinting and limiting of the Spirit. Obiect. I anſwer: it is not ſo, they that ſo thinke are deceiued, to ſuch as want memory, Anſw. vtterance, and other gifts of grace needfull to the conceiuing of a prayer, ſet forme of prayer is a neceſſarie helpe to their weake gifts both of heart and tongue: and therefore their hearts being rightly prepared to pray, Obiect. they may vſe a ſet forme of prayer. But they will ſay, it is a ſtinting of the Spirit in thoſe that hauehave the gift of conceiuing prayer. Anſw. I anſwer againe; for them that hauehave the gift of prayer, to vſe ſet forme of prayer in publike being appointed by publike authority, is no ſtinting at all of the Spirit, for if it be, then the Lord himſelfe enioyned a ſtinting of the Spirit, which to thinke were blaſphemie. Reade Numb. 6.23.24.25.26. the Lord there enioyned the prieſts a ſet forme of prayer in bleſſing the people publikely. And Pſal. 92. was a ſet prayer appointed for the Sabbath, the title ſhewes it, A Pſalme or ſong for the Sabbath. Indeed ſuch as hauehave the gift of prayer, are not bound at all times to vſe ſet formes of prayer in publike or priuate. And let not any one take liberty to vſe a ſet forme of prayer at all times, for that cannot at all times expreſſe his particular wants. And if a man be ſuddenly preſſed by any calamitie, or by any ſinne preſſing the conſcience, and be not able to conceiue a prayer, let him then in ſuch a caſe rather go to the Lord with ſighing and groaning, euen with ſighs and groanes that he cannot expreſſe in words p. 375as verſe 26. then betake himſelfe to a ſet forme of prayer, which it may be makes no mention of the ſpeciall grace he ſtands in need of.

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

That true prayer is and ought to be with an holy boldneſſe Doct. 8 and confidence: ſuch as pray to the Lord as they ought,True prayer is and ought to be with an holy boldneſſe & confidence. they pray with an holy boldneſſe and confidence, ioyned with reuerence and feare, and they come to the Lord in prayer with aſſurance to be heard, ſubmitting their wils to Gods will, for the time and manner of granting their requeſts. And this is commended to vsus, Marke. 11.24.Mar. 11.24.Mark 11:24 Whatſoeuer ye deſire when ye pray, beleeue that ye ſhall hauehave it, and it ſhalbe done vntounto you. Mat. 21.22.Mat. 21.22.Matt 21:22 Whatſoeuer ye ſhall aske in prayer, if ye beleeue ye ſhall receiue it. Iam. 1.6. If any lacke wiſdome let him aske of God, Iames. 1.5.6.Jas 1:5Jas 1:6but ſaith he, let him aske in faith and wauer not. Pſal. 55.22.Pſal 55.22.Ps 55:22 ſaith Dauid Caſt thy burden or gift vponupon the Lord, that is, that which thou wouldeſt that God ſhould giuegive to thee, caſt it on the Lord, and reſt on him in confidence and aſſurance for the granting of it: for why, the reaſon and ground of this truth is this.

Prayer is a ſpeciall fruite of faith; and as one ſaith well, Reaſon. it is the firſt child and moſt honourable effect of faith: faith muſt go before, and prayer muſt follow after, and therefore doubtleſſe prayer muſt be with an holy boldneſſe and confidence, and they that pray to the Lord as they ought,The ground of true boldneſſe in prayer. they pray with boldneſſe and with aſſurance to be heard. And yet that we miſtake it not, know that true boldneſſe and confidence in prayer muſt be grounded not on any thing in our ſelues, or any creature in heauen or earth, but onelyonly on the promiſe of God, and the mediation and interceſſion of Chriſt. We muſt be bold and confident in prayer, reſting onelyonly on the promiſe p. 376of God, and beleeue that God will grant vsus the good things we pray for, according to his promiſe, and as he hath promiſed them to vsus, and reſting alſo on the mediation of Chriſt, and beleeue that Chriſt will be our mediator to God his Father, that the good things we aske his Father in his name, he will giuegive to vsus, Ioh. 16.23.Ioh. 16.23.John 16:23 Thus we are to pray with boldneſſe and confidence, and with aſſurance to be heard.

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

Anſw. To this I anſwer; that God doth ſometimes heare the grones and cries of vnbeleeuers, not becauſe their prayers pleaſe him, but for the execution of his iuſtice and iudgement on them that wrong them. God doth ſometimes heares the cries of vnbeleeuers regarding their cauſe, namely, their wrongs and oppreſſions, not their perſons or prayers. And this the Lord doth, both to ſet out the riches of his mercy, that reacheth ſo farre as to vnbeleeuers, as he ſuffers the Sunne to ſhine, and the raine to fall, on the iuſt and on the vniuſt, Mat. 5.45.Mat. 5.45.Matt 5:45 and alſo to ſtirre vp true beleeuers to ſeeke to him in the prayer of faith, in that they ſee that euen the prayers and teares of the wicked are not fruitleſſe and without effect. And ſo ſtill it remaines a truth, that true prayer is and ought to be with an holy boldneſſe and confidence; and ſuch as pray as they ought, they pray with an holy boldneſſe Ʋſe 1 and confidence, and with aſſurance to be heard.

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

Ʋſe 2 And for vſe to Gods children on the ground of truth now p. 377deliuered, all Gods children are to looke to it,Euerie child of God muſt labour to pray in faith. that they go to the Lord in prayer with an holy boldneſſe and confidence, and with aſſurance to be heard. When thou that art a child of God goeſt to the Lord in prayer, and powreſt out thine heart before the Lord for good things thou ſtandeſt in need of, labour to beleeue that thou ſhalt hauehave thoſe good things granted to thee, giuegive the Lord that honour to truſt him on his word, thou canſt not giuegive him greater honour then to truſt him on his word and promiſe: and therefore labour to bring thine heart in prayer to reſt on the word and promiſe of God, call to mind and remember the ſweete promiſes the Lord hath made to his children, and that he is faithfull and true in performing his word and promiſe: he is able to performe it, and he is moſt willing to make it good to his children; yea remember, that he ſometimes heares the cries of vnbeleeuers that hauehave no promiſe made to them, and will he then reiect the cries and prayers of his children, to whom he hath promiſed merciemercy, their prayers being offered vp in faith and in the mediation of Chriſt? Doubtleſſe he will not. Yea but thou wilt ſay, I am in trouble and diſtreſſe, Obiect. and I hauehave often made my humble ſuite and ſupplication to the Lord, for eaſe, comfort, refreſhing, and deliuerance, but as yet I finde none, the Lord ſeemes to hide his face from me: and as the Prophet complaines, Lamen. 3.8. When I crie and ſhout, Lam. 3.8.Lam 3:8he ſhutteth out my prayer: I feare the Lord is angrie with me. Oh take heed of this impatiencie, giuegive the Lord this honour, Anſw. to waite on him; he is worthie to be waited on, and ſhew forth thy faith, not onelyonly in beleeuing Gods promiſes for the matter and ſubſtance of them, that he hath promiſed caſe, comfort, and deliuerance to his children, but alſo in beleeuing them in regard of the circumſtance of time for the accompliſhment of them, that the Lord in his appointed time will make good his promiſe to thee. Habac. 2.3.Hab. 2.3.Hab 2:3 The viſion is for an appointed time, but at the laſt it ſhall ſpeake and not lye. And Iſai 28.16. He that beleeueth ſhall not make haſt. If we had hearts to truſt God in prayer to waite on him, oh what good ſhould we finde by it! proue the Lord herein, as he ſaith in another p. 378caſe, Malac. 3.10.Malac. 3.10.Mal 3:10 and ſee if he will not powre out bleſſings on thee without meaſure. It is a certaine truth, that the prayers of Gods children in time of trouble and diſtreſſe, offered vp to God in faith and in the mediation of Chriſt, do more good then all other meanes whatſoeuer. Therefore learne we to go to the Lord in prayer with holy boldneſſe and confidence, reſting on the promiſe of God, and on the mediation of Chriſt, and we ſhall finde a plentifull bleſſing from the Lord on our bodies and on our ſoules. There is yet further matter offered from theſe words, Whereby we crie, Abba, Father: and it is further to be obſerued, that the Apoſtle here ſaith, the Spirit of adoption cauſed him and the beleeuing Romans to crie Abba, Father: euen to call on him who was their Father in Chriſt, and on him alone. And hence it is cleare, I will but note it in a word.

Doct. 9 That the Spirit of adoption cauſeth men to pray to God their Father in Chriſt,Gods Spirit directs vsus to pray to God alone, and to no other. and to him alone, and to none other. The holy Spirit of God directs vsus to pray to God alone, and to none other in heauen or earth: for why,

God alone is able to heare, to vnderſtand, and to helpe them that pray to him, Reaſon. and he alone knowes their hearts. Act. 1.24.Act. 1.24.Acts 1:24 Thou Lord which knoweſt the hearts of all men. Yea he alone knowes whether the heart pray or no. And prayer is ſometimes ſuspirium cordis, but a ſigh or groane of the heart. 1. Sam. 1.13.1. Sam. 1.13.1 Sam 1:13 it is ſaid, that Hannah ſpake in her heart when ſhe prayed. And Rom. 10.14.Rom. 10.14.Rom 10:14 it is the rule of the Apoſtle, that inuocation and faith are euer to go together, How ſhall they call on him in whom they hauehave not beleeued? Now in God alone muſt we beleeue, and therefore to him alone muſt we pray. And doubtleſſe Gods children are euer taught and ſtirred vp by the holy Spirit of God to pray to God alone, and to none other, according to his owne commandement. Pſal. 50.15.Pſal. 50.15.Ps 50:15 Call on me in the day of trouble, ſo will I deliuer thee, and thou ſhalt glorifie me. Ʋſe.Popiſh prayers to Angels and Saints departed, iuſtly taxed.

This ſerues to checke and reproue the prayers taught and practiſed by the Papiſts, to Angels and Saints departed. If Gods children be taught and ſtirred vp by the holy Spirit of p. 379God to pray to God alone and to none other, it muſt needs be that prayers to Angels and Saints departed, is cauſed and comes from another ſpirit, from a ſpirit of error, and a ſpirit contradicting the Spirit of God, euen from the ſpirit of Antichriſt. And it is but a ſhift of the Papiſts, by which they ſeeke to elude and put off our argument from this place, and that Matth. 6.9. where Chriſt teacheth vsus to pray, Our father: we reaſoning thus, we are taught to crie Abba, Father, and to call on God our Father onelyonly; and therefore not on Angels and Saints departed.

Why ſay the Papiſts, this is no good argument, Obiect. for if this be good, we are taught to call on God our Father onelyonly, therefore not on Angels or Saints departed; then this alſo will ſtand good, we are taught to call on God the Father onelyonly, therefore not on God the Sonne, nor on God the holy Ghoſt. A meere ſhift eaſily anſwered. Anſw. The word Father in the Scripture is taken two wayes, perſonally, and eſſentially. Perſonally, for the firſt perſon in Trinitie, when it ſtands in relation to Chriſt, as Coloſſ. 1.3.Coloſ. 1.3.Col 1:3 We giuegive thanks to God euen the Father of our Lord Ieſus Chriſt. But when it ſtands in relation to vsus, as when we are taught to ſay our Father, it is taken eſſentially, and we are to vnderſtand by the word Father, the Father, Sonne, and holy Ghoſt, euen the three perſons ſubſiſting in the ſame Godhead and diuine nature. And therefore our aduerſaries do but cauill, in ſeeking to put off our argument from this and that other place, Matth. 6.9.Mat. 9.6.Matt 9:6 I leaue them and proceed.

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

p. 380That God is the father both of the Iewes and Gentiles, Doct. 10 euen of all, of what nation or countrey ſoeuer they be, that truly beleeue in Chriſt,God is the father of all true beleeuers, Iewes and Gentiles. and are partakers of the grace of adoption: there is neither Iewe not Grecian, but all are one in Chriſt Ieſus, Galat. 3.28.

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

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

Doct. 11 That we muſt be inſtant and importunate with the Lord in prayer,Holy inſtancy and importunity, is needfull in prayer. with an holy inſtancy and with an holy importunity, we muſt not take the deniall at the firſt at the hands of our heauenly Father for the good things we craue at his hands according to his will, but we muſt ſtill ſollicite him, and ſtill go to him with I pray thee holy Father, good Father I beſeech thee gracious Father, and the like: we muſt pray for the ſame needfull good things we craue at the hands of God againe and againe, till the Lord anſwer vsus graciouſly, heare our prayers, and hauehave mercy, and grant our requeſts. And this is that the Apoſtle calls ſtriuing in prayer. Rom. 15.30. I beſeech you for our Lord Ieſus Chriſts ſake, and for the louelove of the Spirit, that ye would ſtriue with me by prayers to God for me. And this the Lord Ieſus hath taught vsus, by the example of a man that comes to borrow bread of his friend at midnight, Luke. 11.8. I ſay to you, though he would not ariſe and giuegive him becauſe p. 381he is his friend, yet doubtleſſe becauſe of his importunity: and then be ſubioynes verſe. 9. I ſay to you, aske and it ſhalbe giuen you, and not onelyonly aske but ſeeke, neither there reſt, but knocke, and it ſhalbe opened vntounto you. And this alſo he hath taught vsus by the parable of the widow and the wicked Iudge, who feared not God, nor reuerenced man, Luk. 18.1. but the widow ſo troubled and wearied him with her cryes and importunitie, as ſhe wreſted her ſuite from him. And ſo ought we in an holie manner to be importunate with the Lord, in our ſuites and ſupplications we put vp to his holy Maieſtie. Thus did good Iaacob, Geneſ. 32.26. he wreſtled with the Lord in prayer, and he gaue the Lord no reſt till he had giuen him a bleſſing. And thus we reade of Daniel, Dan. 9.18.19. O my God (ſaith he) incline thine eare and heare: open thine eyes and behold our deſolations, and the citie whereupon thy Name is called: for we do not preſent our ſupplications before thee for our owne righteouſneſſe, but for thy great tender mercies. O Lord heare, O Lord forgiue, O Lord conſider, and do it: deferre not for thine owne ſake, O my God. See how inſtant and how importunate he was with the Lord, he would as it were take no deniall at the hands of God. Theſe examples are for our imitation; we are thus to be importunate ſuiters to the Lord, and to ſeeke to him in prayer, with an holy inſtancie and importunitie: for why,

We are in prayer to manifeſt and ſhew forth our heartie Reaſon 1 d…ſire of the good things we pray for, that indeed we heartily deſire them, and that we eſteeme them as things moſt profitable and good for vsus.

And againe, we are in prayer to manifeſt our patient dependance Reaſon 2 on the good pleaſure of the Lord, that we take not on vsus to preſcribe when the Lord ſhall heare and grant our requeſts, but that in patience we depend on him for the granting and giuing of the good things we craue at his hands. And therefore our lawfull requeſts made to the Lord being not yet granted, we muſt ſtill plie the Lord with our ſuites and ſupplications, and ſtill ſollicite and importune his holy maieſtie with an holy inſtancie and importunitie in prayer, and as it were giuegive the Lord no reſt till he pleaſe to anſwer vsus p. 382in merciemercy, and to grant our requeſts.

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

Ʋſe. 2 Well for a ſecond vſe, let vsus learne our dutie, the dutie that concernes all Gods children,Gods children are to be importunate with the Lord in prayer in an holy manner. all that hauehave the Spirit of adoption, let vsus crie, Abba, Father: euen Father, father, let vsus double our requeſts: and if our lawfull ſuites be not granted after manie times calling on the name of the Lord, yet let vsus ſtill plie the Lord with our ſuits and ſupplications, let vsus ſtil be inſtant with the Lord in prayer, with an holy inſtancie and importunitie. And conſider with thy ſelfe, if the Lord defer to grant thy requeſts after many times calling on him, and after thy crying while thy throat is drie, & thine eyes faile whiles thou waiteſt for God, Pſal. 69.3. yet if the Lord giuegive thee an heart ſtill to ſeeke to him, and ſtill in patience to ſue to him, that is a more excellent gift, and a greater merciemercy then the thing thou ſueſt for.

And againe, conſider that the Lord many times deferres p. 383to grant the requeſts of his children for ſpeciall good reaſons: as hereby to trie their hope, and to exerciſe their faith,Why God ſomtimes deferes to grant the requeſts of his holy children. to ſee whether they will ſtill hope in him, and ſtill depend on his goodneſſe, euen when he ſeemes to hide his face from them. Thus dealt the Lord Ieſus with the Canaanitiſh woman, Matth. 15.22. ſhe came to him and cryed, ſaying, HaueHave merciemercy on me O Lord, the Sonne of Dauid, my daughter is miſerably vexed with a diuell: he anſwered her not a word, he made as though he heard not: his diſciples came to him and they beſought him that he would ſend her away, for ſhe crieth after vsus: he cut them vp with a ſhort anſwer, and told them, He was not ſent but to the loſt ſheepe of the houſe of Iſrael: yet the woman would not ſo leaue off ſuing to him, but ſhe came and worſhipped him, and ſaid, Lord helpe me: he gaue her yet another repulſe, and that a bitter one, he called her whelpe or dogge, It is not good to take the childrens bread and to caſt it to whelpes: yet for all this ſhe would not be driuen from him, but ſtill followed him and ſaid, Truth Lord, yet indeed the whelpes eate of the crummes which fall from their maiſters table. And then ſaith the text, he anſwered her, and ſaid to her, O woman, great is thy faith, be it to thee as thou deſireſt.

Againe, the Lord ſometimes deferres to grant the lawfull requeſts of his children for the good things they craue at his hands, that when thoſe good things are giuen, they may be more welcome and more eſteemed of, and not regarded as things of courſe. And further, the Lord ſometimes defers to grant the requeſts of his children, to ſtirre them vp to be more earneſt with him in prayer. Thus he dealt with Moſes, Exod. 32. his purpoſe was to ſpare his people and not to deſtroy them, yet when Moſes prayed to him for the ſparing of them, he ſaid to him verſe 10. Let me alone, that my wrath may waxe hot againſt them, for I will conſume them: but I will make of thee a mightie people. This was to ſtirre vp Moſes to be more earneſt with him in prayer for the ſafetie of the people, as he was verſe 11. O Lord (ſaith he) why doth thy wrath waxe hot againſt thy people which thou haſt brought out of Egypt with power and with a mightie hand? Therefore if our lawfull requeſts p. 384be not granted after many times calling on the Lord, let vsus remember it is either for the triall of our hope, and dependance on the Lord, or the exerciſe of our faith, or to make good things when they come more welcome; or to enflame our affections, and to make vsus more earneſt in prayer with him. And if the Lord giuegive vsus hearts ſtill to perſeuere in praier, and ſtill in patience to ſue to the Lord, it is a more excellent gift then the thing we ſue for. Let vsus ſtill be inſtant and earneſt with the Lord, and ſtill follow him, and plie him with our holy ſuites and ſupplications, and doubtleſſe in his appointed time he will heare vsus, and grant our requeſts, and giuegive vsus the good things we craue at his hands, or things proportionable, euen thoſe things that ſhall be moſt for his glorie and our comfort.