Scripture Light the Most Sure Light, Sermon 12
A LIFTING UP In caſe of MISCARRIAGE OF DUTIES.
Serm. VI
PSALM, 42.11.
Why art thou caſt down, O my Soul?Stepney, May, 14. 1648. and why art thou diſquieted within me? &c.
Inſtance 3 SOmtimes the diſcouragements of the Saints and people of God, are drawn, From their Duties, the failings, and ſucceſsleſſneſs of their Duties.
For, they reaſon thus: Through the Lords Grace and Mercy, I have been kept from great and groſs ſins, yet if the Lord loved me indeed, he would draw my heart neer unto himſelf; but when I come to prayer, or duty, I find ſo much deadneſs, dulneſs, and awkneſs of heart and ſpirit, that I fear the Lord wil never accept ſuch a one as I am, nor ſuch duties as mine are: when I go to prayer, either prayer is altogether abſent from me or I have no life therein; if I go to hear the word, I am not attentive, but filled with diſtractions; and whatever duty I perform, I want life, and love in it. O! my heart is like a rock, or ſtone; and therefore I fear the Lord wil not accept my duty, and the rather, becauſe I find, that I have been long at prayer, and I am never the better, the Lord hears me not, the Lord regards me not: and have I not juſt Reaſon, and Cauſe, to be diſcouraged now?
Anſw. No: Here is reaſon indeed, why you ſhould be afflicted, but no reaſon yet, why you ſhould be diſcouraged. I confeſs indeed, here is cauſe and reaſon of grief, and of affliction; for take Prayer, (to inſtance only in that) and, it is, That act and work of the ſoul, whereby a man doth converſe with God; God converſing with man, and man with God. And is it not a ſore affliction, for a poor creature to be ſhut out of Gods door, ſuch a freind as God is? O! ſaith Chriſoſtome, it is more bitter than death, to be ſpoiled of Prayer: and hereupon, (as he obſerves) Daniel choſe rather, to run the hazard of his life, than to loſe his Prayer. Prayer is the ſouls Weapon; and is it not a grief, to want a Weapon in our ſpiritual warfare? Prayer is the ſouls Ornament, the excellent Garment of a Chriſtian; and is it not an affliction, to be without this Garment, and to be found naked? Prayer is the Chriſtians Element; And as the fiſh lives in the water, as in its Element, and dyes when it is out, ſo a Chriſtian lives in prayer as in his Element, and his heart dies when he is out of it. Prayer is the ſouls Proviſioner; fetcheth in Proviſion for the ſoul, and for al its Graces: The old bird, the Dam, goes abroad and fetcheth in meat for the young ones, and they lye in the neſt gaping, to receive the meat upon its return; and if the old one be kild abroad, the young ones wil die preſently at home. So here, Prayer goes abroad, and fetcheth in proviſion for al our Graces, and they al lye gaping, to receive this proviſion from the mouth of Prayer; if this be killed, how can thoſe other Graces live? The truth is, The more ſweetneſs a Chriſtian finds in any work, the greater is his affliction, if he want that work; now what abundance of ſweetneſs, doth a Gracious ſoul find in Prayer? therefore when a man is narrowed, or ſhut up in Prayer, it cannot but be a great affliction to him. But though it be a matter of great affliction, yet a good man, hath no reaſon to be quite diſcouraged, yea, though he meet with many failings therein, and cannot pray as he would, nor perform duty as he ſhould.
Queſt. How may that appear?
Thus.
Anſw. Firſt, Every Godly Gracious man, is in Covenant with God by Jeſus Chriſt; and that Covenant, is a Covenant of Grace, which is the great Charter, the Magna-Charta, of al his ſpiritual Privilidges, and Immunities. Now, in this great Charter, the Lord doth proclaim this, That ſincerity ſhal go for perfection; That a little done for God, in the time of temptation, ſhal be counted much. In this great Charter, the Lord doth proclaim unto al his people, That he doth rather regard the bent of the heart, than the inlargment of the heart: That he dorh rather regard the wil to do, than the doing. In this great Charter, the Covenant of free Grace, the Lord proclaims unto al his people, That if they do fail in prayer, and other duties, (for I ſpeak not of prayer only, though I inſtance in that) He wil not caſt them off, but he wil rather be moved to pity them; for the Covenant that the Lord makes with his people, is as the Covenant that a man makes with his wife, I wil betroth thee unto me, for ever, ſaith the Lord.Hoſ. 2, Now, a man wil not put away his wife for every failing, neither wil the Lord put a way his people, nor caſt them off (becauſe he is betrothed to them) though they do fail in duties. Again; in this great Charter, and Covenant of Grace, the Lord doth proclaim unto al his Children, That what they want in performance, he wil make up in indulgence. He proclaims this unto them, That he wil require no more, than he gives; he wil give what he requires, and he wil accept what he gives. Now therefore, am I in that Covenant of Grace? and are there many failings in al my duties? yet if this be true, That the Lord is more moved by my failings to pity me, than to caſt me off, then I have no reaſon for to be diſcouraged: And thus it is with every child of God, he is in this Covenant of Grace, and ſo the Priviledges, and Immunities of al this great Charter, belongs unto him.
Secondly, Though there be many failings in a Godly mans duty, yet ſo long, as it is a duty; there is ſom-what of Chriſt therein, there is ſom-what of God therein. Now God wil not caſt away his own, becau…e it is mixt with ours, but he wil rather pardon ours, and accept ours, becauſe it is mixt with his. The Huſband-man, doth not caſt away his wheat, becauſe it is mixt with chaff; he brings it into his barn, and there is a time, when he wil ſeperate the chaff from the wheat; but he doth not caſt away the corn, becauſe it is mixt with chaff, yet this grain of wheat, hath nothing of the Image of the Husband-man upon it: but there is never a duty of a Godly man, but hath ſomwhat of the Image of Chriſt upon it, and therefore, I ſay, he wil not caſt away His, becauſe it is mixt with Ours, but he wil rather pardon, and accept of ours,quamvis odibilis, deteſtabilis, et execrabilis ſit cauſa mea in ore meo, nihilominus in ore tuo benedicto, in ore tuo ſacratiſſimo et in labiis tuis, quibus tanta gratia diffuſa eſt, eſt favorabilis: Pariſienſ. de Rhetor. Div. cap. 21. Eſt et alia firmitas et confirmatio meae partis quod tu ipſe advocatus es et propitiatio qui es et Judex meus et propter h…c non eſt poſſibile ut patiaris cauſam meam periclitari in manibus meis. Apud homines enim non eſt poſſibile ut advocatus fidelis et juſtus permittat periclitari cauſam cujus patrocinium ſuſcepit ibid. becauſe it is mixt with his.
Thirdly, If our acceptance of duty, do not come in by the door of performance, but by another door, and that door is Chriſt; then a Godly man, hath no reaſon to be diſcouraged, though there be many failings in his performance. Now, al our acceptance of duty, comes in by Chriſt, becauſe our Sacrifices, are mingled with Chriſts perfumes, Revel. 8. verſ. 4. And the ſmoak of the incenſe which came with the prayers of the Saints, aſcended up before God, out of the Angels hand. Our prayers go unto God the Father, through the hand of Chriſt; did our prayers go immediatly out of our own hands into the Fathers hand, we might have cauſ… to fear, but it goes by the hand of Chriſt; Chriſt takes it, and hath it into the pre…ence of God the Father. As it is with your ſoul, or your body when you die; through your body be crooked, or deformed, and your ſoul defiled, yet when you die, Chriſt meets your ſoul, and inveſts it with Glory, and ſo brings it into the preſence of God the Father; ſo it is with your duty, your duty, it may be, deform…d, defiled, or a crooked duty, but Chriſt meetes your duty, and he clothes it with his Glory, and ſo hath it into the preſence of God the Father; and thus it is with al the Saints, and people of God; ſurely then, though they have cauſe to be afflicted, by reaſon of their failing in duty, yet they have no reaſon at al, why they ſhould be diſcouraged.
Object. But, I have no Parts or Gifts in duties, ther…fore I am thus diſcouraged: ſome there are, that have great abilities in duty; they pray, and can pray, with great abilities, they go to a ſermon, and can bring away every word, and have a great Gift in conference: but as for me, I am a poor creature, who want al theſe Gifts; I have no utterance in conference, I have no abilities in prayer, I have no memory for a Sermon, my memory is even as a ſieve; good things run out preſently, I have no Gifts at al, a poor Sea-man, or Tradeſ-man I am, that have no Parts, no Gifts in duty; and have not I juſt cauſe and reaſon now to be diſcouraged?
Anſw. 1 No, For whoſoever you are that make this objection, Do ye not know, That the Glory of the ſecond Temple, was greater than the firſt? Solomon, you know, built a great Houſe, and it was a Glorious building, much Gold and Silver in it▪ the ſecond Temple was not ſo ful of Gold, and Silver, and yet it is ſaid of the ſecond Temple, That the Glory of it, was beyond the Glory of the firſt; why? this reaſon is given, becauſe, The deſire of al Nations ſhould come into it. That is Chriſt; who is indeed, The deſire of al Nations; De facto, Gold and Silver is the deſire of al Nations; but, De jure, and by right, the Lord Jeſus Chriſt, is the deſire of al Nations; and becauſe that Chriſt, the deſire of al Nations, ſhould come into the Second Temple, therfore the Glory of it, was beyond the Glory of the firſt. Now thy ſoul is the Temple of the Holy-Ghoſt; it may be, thou haſt not ſo much Gold, and Silver, not ſuch Golden Parts, and Golden Gifts, as another hath, but if the deſir… of al Nations, the Lord Jeſus Chriſt, be come into thy ſoul, haſt thou any reaſon to complain? Thus it is with every child of God, though he hath not thoſe Parts, and Gifts, that another hath▪ yet the Lord Jeſus, the deſire of al Nations, is come into his Temple, into his ſoul; and therefore, he hath no reaſon to be diſcouraged.
Anſw. 2 If the want of Parts, and Gifts, be better for you, then you have no reaſon to be diſcouraged for the want of them. Now, you know, that it is better for a man that hath but a little ſtock, to have a little farm; than to have a great farm, and a little ſtock: a man that hath but a little ſtock, and a great farm, may for the preſent brave it out, and converſe with company that are in eſtate beyond him, but at laſt he wil decay and break: better that a man, who hath but a little ſtock, ſhould have a little farm ſutable to his ſtock. Now God our Father ſees, that thou haſt a little good, there are ſome good things found in thee; but theſe good things, this little ſtock, is not big enough for a great farm of Parts, and Gifts, and becauſe the Lord ſees, that thy ſtock of Grace, is not great enough for ſuch a great farm of Parts; therefore, in deſign of mercy, he hath thus ordered it, that thou ſhouldeſt have a leſs farm of Gifts.
Anſw. 3 If our Parts and Gifts do not commend our ſervices and duties, unto God, then have you no reaſon to be diſcouraged for the want of them. Now, ſo it is, that they do not commend us, nor our ſervices unto God. When you have good meat in a diſh, poſſibly you wil lay flowers upon it, cut Oranges and Lemons, and lay upon the ſide of the diſh; but a wiſe man knowes, that the meat is never the better for tho e flowers, or for the ſugar that lies on the ſide of the platter; a wiſe man knowes, that if thoſe were wanting, the meate were never the worſe. Beloved! God our Father is of infinite wi…dom, theſe Parts and Gifts are flowers indeed, and they help to cook ou… a duty, and to make it more acceptable to men, but the Lord who is wiſdom knowes, that the duty is never the be…ter; and he knows, that when theſe flowers are wanting, the duty is never the worſe. All fleſh is graſs, and the flower th…reof, and it fades away. Parts and Gifts are but fleſh; and our wiſe God knows, the …eat is never the worſer, when theſe flowers are wanting. Yea, if I had al Parts and al Gifts, that I were able to preach and ſpeak like an Angel; and that I were able to caſt out Devills; yet notwithſtanding, if I have not Chriſt and Grace within, my Parts and Gifts, will but ſink me deeper into Hell. Two men (ſuppoſe) do fall into the River, one man hath bag… of Gold about him, and the other none; he that hath none, makes a ſhift to ſwim, and get away; but he that hath the bags of Gold about him, ſinks by his Gold, and he cries out as he ſinks, O! take away theſe bags of Gold, this Gold undoeth me, this Gold ſinks me. So, theſe Golden Parts, and Golden Gifts, if a man hath not Grace withal, hath not Chriſt within, ſhall but ſink him the deeper into Hell: Theſe commend us not, I ſay, nor our Service unto God, nor doth the want thereof diſcommend us unto him.
Anſw. 4 You ſay and complain, That you have no Parts or Gifts; but I pray, hath not the Lord recompenced the want of them ſome other way unto you? Phyloſophy ſaith of Nature, Ʋbi deficit in uno, abundat in altero; Where Nature is deficient in one thing, it is abundant in another thing. If a man wants his Eyes, he hears the better; and the leſs he ſees, the more he remembers: where Nature is wanting in one thing, it is exceeding in another. And as Nature, ſo the God of Nature, and the God of Grace too: It may be you do want a Head-memory, but hath not the Lord given you a Heart-memory, to remember th… Sermon as you have occaſion to uſe it? Some have Parts and Gifts, and they want plainneſs and openneſs of heart for God; ſome again have a plain heart, and they want Gifts and Parts. It is ſaid Jacob, That he prevailed with God in Prayer, and he was a plain man. Mark how the Holy Ghoſt doth put theſe two together, That, that man ſhould be the prevailing man with God in Prayer, who was the plain man; and that man that was the plain man, ſhould be the prevailing man in Prayer: a plain man, but pr…vailing with God. Well then, though thou beeſt but a plain perſon, and haſt no Parts or Gifts, as others have, yet thou maieſt prevail with God, and thy Name may be called, Iſrael, prevailing with the Lord: When God denies one, he gives another Mercy. Thus it is with all the Saints and People of God, and a godly, gracious man, may ſay thus; Well, though I have not great Parts and Gifts, yet bleſſed be the Lord, I have a plain and an open heart for God; and if the Lord hath done thus much for you, and recompenced you in another way, have you any reaſon then to be diſcouraged for want of Parts and Gifts in Duties? Certainly you have not.
Object. O! but yet, this is not the matter of my Diſcouragement, I am not diſcouraged for want of Parts or Gifts in Duty; but I want the Grace and the Holineſs of Duty, I want the Grace and the Holineſs of Prayer; I go to Prayer and Duty, but the Lord knows, wi…h a dull, dead, and a ſtraightened heart: I think verily, that there is not a more rockie, ſtony, flinty heart in the world than mine; I offer my ſelf to God ſomtimes in Prayer, but when I come at it, I am not able to speak a word, my heart is ſo ſhut up and ſtraightened: and have I not cauſe and reaſon now to be diſcouraged? is not this matter of juſt diſcouragement?
Anſw. No. For Pearls ſom…imes grow upon Rocks; and poſſibly there may be ſome Pearl of Grace growing upon that rocky heart of thine. Yet further.
Firſt: You ſay, That you are ſtraightened in Duty; but are you ſatisfied and contented with that condition? or if you had enlarge…ent in Duty, would you be ſatisfied therein? No, I am not ſatisfied with my ſtraightened condition; and the truth is, though I had never ſo much enlargement, enlargement alone would never ſatisfie my ſoul; but if I had more affection, I would give it up to God, yea, if I had a Sea of Affection, I would powr it out before the Lord, and if I had Prayers, and Tears, and Enlargements, like the Sands upon the Se…ſhore, I would offer them all up to God. Well, and is not this to be enlarged towards God? A poor man that hath never a penny in his Purſe, ſees another, or many others in want, but he hath nothing to relieve them with; yet ſaith he, if I had wherewithal, I would relieve all theſe men, I would cloath them all, or I would feed them all: is not this mans heart enlarged now towards the poor, though he hath not a penny to help them with? So in your caſe; for the preſent, thy Affection is poor, and thou a… ſtraightened, but thou ſayeſt, if I had a Sea of Affection, I would give it all to God; and if I had Prayers like the Sand upon the Sea-ſhore, I would give them all to God; is not this to be enlarged towards God? God doth give by denying ſomtimes, and thus he hath dealt by you.
Seco…dly: If your Condition herein be no other, than the condition of the Saints and People of God, then you have no juſt cauſe and reaſon to be diſcouraged in this reſpect. Now Pſalm, 77.3, 4. ſaith the Plalmiſt there, I remembred God, and was troubled; I complained, and my ſpirit was over-whelmed: Lord, (ſaith he, at verſe 4.) Thou holdeſt mine Eyes watching, I am ſo troubled that I cannot ſpeak: I cannot pray, I am ſo troubled I cannot ſpeak. A Mother hears her child cry, and ſaith ſhe, now doth this Child cry for the Breaſt, yet the Child ſpeaks not a word, but the Mother knows the meaning of the childs crying, and the language of it: And doth a Mother know the language of her Childs crying? and doth not God our Father know the Language of his Childs cry, that cannot ſpeak unto him? The Beggar that follows you for an Alms, is a Beggar, though he be dumb and cannot ſpeak; and you ſay, ſend him away with ſome gift, for he follows us. So here, though your heart be ſhut up in Duty, yet if you can follow God, he looks upon you as a Beggar at the Throne of Grace, and in due time he will ſerve you, and ſend you away with Comfort.
Thirdly: You would fain have enlargements, and workings of the heart in Prayer: but what would you do with thoſe enlargements? Would you ſhew your Enlargements, your Excellencies, your Graces to God, when you come to Duty? A Beggar you know, if he have any excellent thing, as Gold, or Silver, he hides that, and he ſhews his wounds, he ſhews his ſores; if you mean to give him a penny, and ask him if he have any money, I have twopence, or threepence Sir, ſaith he, or a penny; but he hides his excellency, and he laies open his wounds; and if he can but open his ſores before you, he thinks he doth beg effectually. Beloved! we all go to God in Prayer, in forma Pauperis, every man ſues in this Court in the form of a Beggar. If thy heart then be ſtraightened, if thy heart be hard, and if thy Spirit be dull in duty, you may go to God, and open your ſores, and wounds before him; you may go and ſay, Lord, what an hard heart have I! and what a dull and ſtraigh…ened Spirit have I! This father becomes a Begger, and you muſt come as a Begger, when you come before him; yet you muſt know,Etſi non ſit poſſib le per ea moveri immobilem et per omniaque immutabilem Deum, potentia enim mihi videatur eſſe ad movendum ipſum recitantem vel meditantem ipſa ad moveadum inquam et preparandum ad gratiam devotionis et… gratitudinis et largitatis et beneficentiae incogitabibis Dei. Pariſienſ. Cap. 22. de Rhetor Div. That neither your Poverty, nor your Riches; neither your ſtraightenings in Duty, nor your enlargements, do make any alteration in the Mind and Will of God. Indeed, God ſeems to deal by us ſomtimes, as a Father doth by his little Child; he holds a piece of Gold or Silver in his hand, and ſaith the Father, if you can get this out of my hand, you ſhall have it; ſo the Child ſtrives, and pulls, and works, and then the Father opens his hand by degrees, firſt one finger, then another, and then another, and at laſt his whol hand; and the child thinks he hath got the money by his own ſtrength and labor, whereas the Father intended to give it him, but in that way. So here, God intends to give us a mercy in the way of Prayer, and he ſets us a praying for it, and we think we obtain it by the ſtrength of our own prayer, as if we did move, and change the will of God by our Duty: but all the enlargements in the world, make no alteration in the will of God; he is immovable, unchangable, and the ſame for ever: But he will give out his bleſſings in a way of prayer, therefore it is our Duty to pray, yet we muſt not be diſcouraged though we cannot pray as we would.
Fourthly: It is uſual with the Lord to reſtrain Prayer, before he doth give enlargement, and to make a man ſpeechleſs before he openeth his Mou…h: Luke, 1. we read ſo of Zacharias, a gracious and holy man, at the 67. verſe, it is ſaid of him, that, He was filled with the Holy Ghoſt, and he propheſied. Yet if you look into the former part of the Chapter, you ſhall find, that before he was thus filled with the Holy Ghoſt, and Propheſied, he was dumb, and ſtricken with dumbneſs; verſe 20. ſaith the Angel to him, And behold, thou ſhalt be dumb, and not able to speak: So he continued dumb, before he was filled with the Holy Ghoſt, and propheſied. It may be here is a further Myſtery in this,quando oramus, non ideo oramus ut per hoc Divinam diſpoſitionem immutemus, ſed ut impetremus id quod deus diſpoſuit ſanctorum oratio nobis impetrandum. Toſtat. Mat. 6. for Zachary was a Levitical, and a Legal Prieſt; and our Lord and Savior Chriſt being to come into the world immediately, who knows but that Zachary was thus ſtricken with dumbneſs, to ſhew, that the Lord will ſilence all our Legal Performances, before he wil enlarge us with the enlargements of Chriſt, and of the Goſpel. This is Gods uſual way with his People. it may be thou haſt gone on in Duty in a Legal manner, and now thou art ſtricken with dumbneſs; yet if God have a deſign to diſcover more of Chriſt to thy ſoul, and to enlarge thee with the Enlargements of the Holy Ghoſt, have you any cauſe to complain?
Fifthly: As for the dulneſs of your Heart in Duty and Prayer, though dulneſs be an ill-ſin, yet the ſence thereof is a good ſign: As the T…ſtle is a good ſign of a fat ground, though it be an ill Weed: ſo the ſence of your dulneſs is a good ſign, though it be an ill ſin; for it argues that you are uſed to private Duties: for dulneſs in private, and pride in publick Duties, is the Temptation. Only here remember Three things. 1. That you do not meaſure, or judg of your everlaſting Condition, by your preſent Affection. 2. That you do not forbear Duty, becauſe of your dulneſs in it; becauſe Duty is a great remedy againſt it, and whither ſhould a dead ſoul go, but to the living God? 3. That one great cauſe of your dulneſs, is your doubting, and diſcouragement; and therefore, no reaſon that you ſhould be diſcouraged becauſe of it, leſt you augment the ſame.
Sixtly: What is Prayer, and the Nature of it? Prayer is the powring out of the ſoul to God; not the powring out of words, not the powring out of expreſſions; but the powring out of the ſoul to God. Words many times, and expreſſions, are a great way off from the ſoul; but ſighs and groans are next the ſoul, and have more of the ſoul in them, than words and expreſſions many times have: now thou complaineſt, that thy heart is ſtraightened, and dead, and dull; but when you are ſo ſtraightened in Prayer, do ye not at that time powr out ſighs and groans after Prayer? ſaying, O! what freedom once I had, O! Lord, that I might have the like freedom again. And whereas you ſay now, that your heart is hardened in Duty; conſider, whether there be not a great miſtake about hardneſs, and ſoftneſs of heart: Durum eſt quod tactui non cedit molle cedit; A hard thing doth not yield to the touch, but a ſoft thing doth. Wax yields when it is touched, becauſe it is ſoft; and Wool yields when it is touched, becauſe it is ſoft, but an hard thing yields not. And upon this account, it is ſaid of Pharaoh, That his heart was hard, why? Becauſe he did not yield to God, he had not a yielding diſpoſition. Now there is many a poor ſoul complains, that his heart is hard, and yet notwithſtanding, he hath a yielding diſpoſition to every Truth, a yielding diſpoſition to every Affliction, and Diſpenſation of God. Wherefore, doeſt thou complain, and ſay, O! my heare is very hard? yet if at this time thou haſt a yielding diſpoſition, to yield to every Truth of God, and to yield to every touch of the Lords hand, know from the Lord, that here is a ſoft heart, be not miſtaken: but many are miſtaken, and becauſe they are miſtaken herein, and it is b…t a miſtake, therefore they have no reaſon for to be diſcouraged.
Object. But I do not only want enlargement, and ſoftenings of heart in Duty, but I am oppreſſed, and filled with diſtractions, my heart is not only dull, and dead, and ſtraightened, but I feel many poſitive evils: As the Leaves of a Tree, are eaten up with Catterpillars; ſo I may ſay, my Duties are eaten up …th diſtractions, I never go to Duty, but the Lord knows, a world of diſtractions come in upon me, and have I not juſt cauſe and reaſon to be diſcouraged now?
Anſw. Surely this is a great evil, for as one ſaith well, Tantum temporis oras, quantum attendis; ſo much time you pray, as you do attend in prayer: and upon this account, if the Lord ſhould abſtract all the out-goings of our ſouls in Duty, and all our diſtractions from our prayers, O! how little of prayer would be left many times. It were an incivility, you wil ſay, when a Petitioner hath gotten the Kings Ear, for the poor Petitioner, then to turn his back upon the King: and what an evil muſt it needs be, when a poor ſoul hath gotten the Ear of God, then to turn the back by way of diſtractions upon the Lord, who comes down to hear his Prayer. We uſe to ſay, When the Candle burns, the Mouſe bites not, or the Mouſe nibbles not; when the Candle doth not burn, then the Mouſe eats the Candle; but when the Candle burns, the M…uſe doth not bite the ſame. And ſo long as a mans heart is warm, and inflamed in prayer, he is freed from diſtractions; but when a mans heart is cold in prayer, then comes theſe ill diſtractions. So that certainly, there is a great deal of evil indeed in theſe diſtractions, Yet, there is no reaſon for Diſcouragement. For,
Firſt: What Rock is there ſo firm, or faſt, but hath ſome ſeams of dirt upon it? and what foul is there ſo firm, and faſt, and immovable in Duty, but hath ſome ſeams, or dirt, or diſtractions growing upon it? Abraham, the Father of the Faithful, had Birds coming down upon his Sacrifice; and what Child of Abraham is ther…, but hath theſe foul Birds, unclean Birds of diſtraction, one time or other coming down upon his Sacrifice?
Secondly: If that theſe diſtractions ſhall not hurt the Servants of God, nor their Sacrifices, neither them nor their Duties; then they have no reaſon be diſcouraged under them, though to be humbled for them. Now it is a true Rule, non nocet, quod non placet: that which doth not pleaſe, doth not hurt. Theſe diſtractions in Duty do not pleaſe the Saints, they lie under them as a heavy burden, they do not pleaſe them, therefore they ſhall not hurt them. You know what the Pſalmiſt ſaith, If I regard iniquity in my heart, the Lord will not hear my Prayer. Pſal. 66.18.Diſtraction in Prayer, is a great iniquity, if I regard this iniquity in my prayer, the Lord wil not hear my Prayer. But when may a man be ſaid to regard iniquity? You know, that if you regard a man thae comes to your houſe, you run and meet him at the door, you bid him welcom, have him in, and ſet a ſtool for him, and you give him entertainment: but if you bid the man be gone, ſaying, I will have nothing to do with you, you are my burden, I pray be gone, then you do not regard this man. Thus it is with the Saints and People of the Lord, diſtractions preſs in upon their prayer and Duty; but doeſt thou fetch a ſtool, doeſt thou give entertainment, and doeſt thou bid welcome to theſe diſtractions? No, the Lord knows, I bid them be gone, the Lord knows they are my burden; then certainly, as that is true, If I regard Iniquity in my heart, the Lord will not hear my Prayer; ſo on the contrary, if I do not regard iniquity in my heart, the Lord will hear my prayer. A man doth ſomtimes open a door for one of worth, and others preſs and croud in with him; and if the Maſter ſay to his Servant, why did you let all theſe men in? he anſwers, Sir, I did not open the door for theſe, but for another, and theſe did preſs and troud in upon me, and I could not hinder; then is the Maſter ſatisfied, and the Servant excuſed. So in this caſe it is, and that often, with the People of God; Chriſt ſtands at their door and knocks, they run to meet with him in Prayer, and by Prayer they open the door of their heart to him, but then diſtractions preſs and croud in upon them; yet they can ſay in truth, Lord, I never opened my door for theſe, but do deſire that theſe, and al theſe may be put out again; What then, do you not think that God wil be ſatisfied with this anſwer of uprightneſs? Surely he will, and therefore, though theſe diſtractions do croud in upon you, here is matter of affliction, but not of Diſcouragement.
Thirdly: If theſe deſtractions in Duties, do move the Lord to pity; then thou haſt no reaſon to be quite diſcouraged, though humbled under theſe diſtractions. Ye know how it is with a loving Father; a Father hath a Son whom he loves dearly, this Child of his is crazy-brained,; but be hath his Lucida intervalla, and he will ſpeak very good reaſon ſomtimes, his Father loves to hear this Child ſpeak, when he ſpeaks reaſon; but all on a ſudden the Child is out; What then? doth his Father hate him for that? No, but the bowels of the man yerns, O! now my Child is out; then the Fathers heart doth ake over this Child whom he takes pleaſure in. Thus it is between God and a poor ſoul, God loves his Children dearly,Cant. 2.14. he loves to hear them pray, Let me hear thy voyce, and ſee thy face, ſaith Chriſt, for thy voyce is ſweet, and thy countenance is comely. God loves to hear his Children pray, but every foot they are out; in, and then out again; out, and then in again: But what then? is the Lord moved hereby to deſtroy his Children? No, but now the heart of your Father akes, and now his bowels yern: Shall there be bowels in the heart of an Earthly Father this way? and ſhal there not be bowels in the heart of God our Heavenly Father this way? Surely there is. Well therefore, though in regard of thy diſtractions, thou haſt cauſe for ever to be humbled, yee certainly thou haſt no cauſe to be quite diſcouraged.
Object. O! but, This is not my caſe, For though I am troubled with many diſtractions, for which I have cauſe to be humbled; and though my heart be dead and dull, and hard in duty; and though I have no Parts and Gifts in Duty; yet this is not the matter of my diſcouragement eſpecially; but that which diſcourageth me concerning Duty is this, I pray, and pray, and am never the nearer; I have been praying thus long, thus many yeers, and am never the neerer: I have an undutiful, diſobedient child, and I have been praying thus long, and he is never the better; I have been praying for the ſence of Gods Love thus long, and am never the neerer; I have been praying for ſuch and ſuch a spiri…ual mercy, thus and thus l…ng, and am never the holier: God regards me not, for he anſwe…s me not, and have I not juſt cauſe and reaſon for my diſcouragements now?
Anſw. No: For,
Firſt, Though God doth not anſwer you preſently, yet he doth hear you preſently:Cito ſemper audit, tardus aliquando reſpondet. He heard Moſes when he prayed, though he did not g…ant his prayer; and it is a great mercy that God will receive my prayer, though I never do receive the thing that I pray for; and I may yet ſay, Father, I thank thee that thou heareſt me alwaies.
But Secondly: It is uſual with Gods own People, and deareſt Children, to ſay, and think ſomtimes, that the Lord doth not anſwer their prayer, when the Lord doth. There is a Two-fold return, or Anſwer of Prayer: There is a Viſible Return of Prayer; and there is an Inviſible Return of Prayer. As it is with the Vapors that are drawn upward by the heat of the Sun; ſome there are, that do fall again in great Rain, and Hail, and ye hear and ſ…e the returns of thoſe vapors in the day; but ſomtimes the Vapors fall in a dew in the night, and you do not ſee the return thereof, but you go abroad in the morning, and you find the dew upon the ground, although you did not ſee when the dew fell. So here, your Prayers are drawn up by the heat of Gods Love in Chriſt; ſome return upon you again in the day, viſibly; ſome return in the night, inviſibly, when you ſee them not: there is a viſible, and there is an inviſible return of Prayer. What more uſual with Gods People, than to ſay, and think, tha… the Lord doth not hear their Prayer, nor make return to them, when indeed he doth, and that viſibly unto others alſo? Luke, 1. you read of Zacharias and Elizabeth, that they were very righteous; verſe 6. They were both righteous before God. And Zacharias and Elizabeth, had no Children; but Zacharias prayed for Children, for at verſe 13. the Angel ſaid unto him, Fear not, Zacharias, for thy prayer is heard, and thy Wife Elizabeth ſhall bear a Son, and thou ſhalt call his name, John. The Lord heard his Prayer, and ſent an Angel to tel him his prayer was hea…d, but Zacha…ias doubted thereof, verſe 18. Zacharias ſaid unto the Angel; Whereby ſhall I know this? for I am an old man, and my Wife well ſtricken in yeers. Here he doubts, and it was his ſin thus to doubt, as you may ſee by verſe 20. Behold thou ſhalt be dumb, and not able to ſpeak, until the day that theſe things ſhall be performed, becauſe thou beleeveſt not my words. Here plainly now, was a return of prayer, yea, here was a viſible return of Prayer; and yet Zacharias (though a Godly, and a Holy man) doub…ed whether the Lord had heard his Prayer or no. So that I ſay, this is no new thing with Gods own People, and deareſt Children, to ſay, and think, ſomtimes, That the Lord doth not anſwer their P…ayer, when the Lord indeed doth an…wer, and tha… viſibly too. But,
Thirdly: If the Lords not hearing, granting, and anſwering your Prayers preſently, be …omtimes matter of great encouragement; then it is not alwaies a matter of diſcouragement. Now the Lords not hearing, and granting your prayer pre…e…tly, is ſomtimes matter of great encouragement. You have divers …hildren at your Table, ſome yonger, and ſome elder; ſome Babes, and little ones, ſome grown: wh…n you come to carve out your meat unto them, you carve firſt to the little ones, and you do no… carve firſt to the greater, for ſay you, theſe little ones will cry, and they have not Patience to ſtay, and there…ore they ſh…l be firſt …erved; but thoſe greater have more wi…, and more patience, and they will ſtay. Beloved! thus now it is between God and us; The Lord hath two ſorts of Children that come to him in Prayer, and h… intends to ſerve them both; but he looks upon thoſe that are weak, and ſerves them firſt; as for th… that are ſtrong…, and have more faith and patience, ſaith the Lord, you are able to ſtay, I ſee your faith and patience, and therefore I wil ſerve the little ones firſt; but as for you, I wil ſerve you laſt. Thus it was with Abraham, after the Lord had made Abraham a Promiſe of a Seed, he made him ſtay a great while, Why? Becauſe he ſaw he had faith to ſtay: So now, thou haſt not preſently a return or anſwer to thy prayer, Why? Becauſe the Lord it may be ſees thou haſt ſtrength, faith, and patience to ſtay. And is not this rather matter of encouragement, than diſcouragement?
But Fourthly: Who ever ſtayed, and waited long upon God, but he had more than he prayed for? Either God anſwers your prayers preſently; or if he do not, he will not only pay you the principal, but he wil pay you forbearance money, and you ſhal have good Security, and a pledg for the principal too. The deſire, is a pledg of the thing deſired; Prayer is a pledg of the thing prayed for; a waiting heart, is a pledg of the thing waited for: and the longer you ſtay, the more your hearts ſhal be weaned from the thing prayed for, and the more you ſhal be taught to wait upon God; and ſomtimes a waiting frame of heart, is a greater mercy than the thing waited for. By this means alſo, you ſhal be weaned from your prayer, ſo as not to reſt on it. A Child may ſo love the Nu…ſe, as to forget the Mother; and one may poſſibly ſo love Duty, as to forget Chriſt; but by Gods delaying to anſwer, you are weaned from this Nurſe, and kept from reſting on it. Or it may be, you came to Duty with too high eſteem of your own performance, and too low eſteem of the Duty it ſelf: Hereby God teachech you to come to the Duty with high eſteem of it, and with low eſteem of your own doing it. Yea, the longer you ſtay, the more you ſhal be humbled; and your ſelf-deſpiſing thoughts, becauſe you cannot pray, may pleaſe God more than your beſt prayer: You ſee that when a man angles, he throws his line into the Water, and there is the hook, and the bait, thoſe are heavy; then there is the Cork, and that is light; and when the Fiſher, or the Angler, ſees that the light cork is drawn under water, now the Fiſh bites, ſaith he, now there is hope, now there is ſomthing coming: So, you go to prayer, and there is ſomwhat heavy, and weighty in your ſpirit; but there is ſomthing that is of a corky, and light Nature in your ſpirit; the longer you ſtay, the more your Cork ſhall be drawn under water, that lightneſs of Spirit ſhal be drawn under water, and ſo the more you ſhall be humble, and humbled. Thereby you are caught to fan your prayers: There is much Chaff amongſt the good Wheat of our Duties, and Gods delaying time, is our fanning time: when the Fiſh doth not bite, the Fiſher mends his bait; it may be, ſaith he, my hook is not well baited: So ſhould you do, when you take nothing by prayer, Gods delay cals for your amending.
Yea, by this means you may remember how you delayed the Lord, he ſpake often to you, and it was long ere you heard him, ſhal we think it long ere he hear us, when it was ſo long ere we heard him? it may be you have forgotten your delayes of God, but by this forbearance he doth Graciouſly mind you thereof.
Yea by Gods forbearance to anſwer you, the Lord teacheth you to forbear, Gods forbearance doth teach us forbearance: and is that nothing? let al this be conſidered, and you wil ſay indeed, here is more matter of incouragement, than diſcouragement.
Fiftly, If you would be diſcouraged, in caſe God ſhould alwaies anſwer your prayer preſently, then you have no reaſon to be diſcouraged, becauſe he doth not anſwer you preſently. But now, if the Lord ſhould alwaies anſwer thy duty and prayer preſently, you would be diſcouraged, why? becauſe you would ſay thus, I look into the ſcripture, and there I find, that God doth not alwayes anſwer his children preſently, his children have prayed, and then they have waited, and this hath been the way that God hath taken with his children: now God doth not take this way with me, and therefore, I fear I am none of Gods children, and ſo you would be diſcouraged. Now I ſay, if you would be diſcouraged, in caſe the Lord ſhould alwaies anſwer your prayer preſently, then you have no reaſon to be diſcouraged, becauſe he doth not hear you preſently: but you would be diſcouraged in caſe the Lord ſhould alwaies hear you preſently, you would ſay then, God doth go the ſame way with me, that he goes, and hath gone with his children. Surely therefore, you that are the Saints and people of God, have no reaſon for your diſcouragement in this reſpect.
Object. 1 O! but, I fear that God doth not only delay his anſwer, but that he denyes my prayer.
Anſw. 1 It may be ſo, for God doth ſomtimes deny his own people the thing they pray for: Ye ask and have not (ſaith James) becauſe ye ask amiſs: Yet they were the people of God. Abulenſis obſerves, that God doth ſomtimes grant a wicked man his petition, and deny a Godly man his petition; that he may encourage wicked men to pray, and teach good men, not to reſt on their prayers.
Anſw. 2 Yet Secondly,quicquid placet tibi ut petatur a te procul-dubio plac…t et tibi ut et id …rgiaris pet…ti, pr…ſertim… i…ſum largiri, t…i c…lat ad gloraim, pe… a… v…ro expediat ad ſ…tem. Pariſt…nſ. 346. If the thing you ask of God be pleaſing to him, & he doth ſtil beare up your heart in praying, and depending on him it argues rather, that he delayes than denies. For, Pſal. 10.17. The preparing of your heart, and the inclining of his eare, go together. and 1. John, 3. verſ. 22. The Apoſtle ſaith. And whatever wee ask we receive of him, becauſe (as a ſign thereof) we keep his Commandements, and do the things that are pleaſing in his ſight.
Object. 2 O! but, there lyes my grief, for I have not kept his Commandements, and God (I fear) is diſpleaſed and angry with me.
Anſw. Be it ſo, & did Jonah keep his Commandements, when he ran to Tarſhiſh? and was not God angry with him, when he threw him into the Sea? yet even then he prayed, & the Lord heard his prayer. And did not Chriſt ſeem to be diſpleaſed, and angry, with the poor Canaanitiſh woman, when he ſaid unto her, It is not meet, to take the childrens bread, and call it before doggs?
Object. 3 O! but ſhe did beleeve, but I fear God wil never hear my prayer at al, becauſe there is ſo much unbelief in my prayer, as there was not in hers.
Anſw. But was it not ſo with D…vid? I ſaid in my haſt, I am caſt out of thy ſight, Pſal. 31.nevertheleſs the Lord heard my prayer. What unbeleif was here! I ſaid in m… haſt, I am caſt out of thy ſight. Nevertheleſs the Lord heard his prayer.
Object. 4 O! but, I am affra… yet, that the Lord wil never hear my prayer, or regard my duty, becauſe I am ſo Selfiſh in it; I come unto God in mine affliction, and my affliction makes me go to prayer, my affliction doth make me pray, I cry by reaſon of my affliction, and this is ſelfiſh.
Anſw. And did not thoſe ſeek themſelves at firſt, who came unto Chriſt for cure?Omnis amor incipit a ſeipſo. al true love begins in ſelf-love: the ſweeteſt flower, grows on a dirty ſtalk. And I pray, what think you yet of Jonah? The Lord heard me, ſaith he, out of hell, and yet I cryed, ſaith he, by reaſon of mine affliction.
Object. 5 O! but I fear the Lord wil never hear my prayer, becauſe I was no better prepared, yea, not at al prepared thereunto.
Anſw. Do you not know how the Lord dealt by Hezekiah? Hezekiah prayed,2 Chron. 30.18, 19, 20. The Lord ſhew mercy to every one that is not prepared, according to the preparation of the Sanctuary, and ſaith the text, the Lord hearkened and hea ed the people. Yea, God can rain without clouds, without preparations.
Object. 6 O! but yet, I am affraid the Lord wil not hear my prayer, or regard my duty, for I am a man or a w…man of great diſtempers, many paſſions, and frowardneſses in my life and converſation.
Anſw. But, what thi…k ye of Elijah? Elijah prayed that there might be no rain, and there was no rain …or three yeers and a half; and he prayed for rain, and there was rain: and yee ſaith the Apoſtle, He was a m…n …f like paſſions as we are.Jam. 5.17.
Object. 7 O! but, I fear, I am affraid the Lord wil not regard my prayer, or du y, for I am ſuch a one, or ſuch a one, or ſuch a one.
Anſw. What an one? what an one art thou? Art thou ſuch a one as beginneſt to look towards Chriſt but yet not fully come off? you know what was ſaid concerning Cornelius, Acts, 10.31.Cornelius, thy prayer is come up before me. Yet he did but begin to look towards Chriſt. Are thou ſuch a one as the Publican was? the Publican ſtood and ſmote himſelf upon the breaſt, and he ſaid, O Lord, be merciful unto me a ſinner. And our Savior ſaith,Luke, 18.13, 14. He went away juſtified, rather than his fellow. Or art thou ſuch an one as the poor Prodigal? he ſaid to his Father, I am not worthy to be called …hy Son, make me as one of thine hired ſervants: and the Father heard him and over-granted his petition. And if al theſe things be true, what is there, that can juſtly diſcourage any poor drooping, doubting ſoul, in regard of duty; ſhal his want of Parts & Gifts, or his abundance of diſtractions? &c. No: for though a Godly man have but weak Parts or Gifts; Though his ſpirit and his heart be dul, dead, and ſtreightened; Though he labor under many diſtractions in duty; Though the Lord hide his face, and deſer an anſwer to his prayer; Though the Lord ſeem to be angry; Though there be much unbeleif in his duty; Though there be a great deal of ſelfiſhneſs; Though his heart be not prepared, according to the preparation of the Sanctuary; Though he be a man of many paſſions, and great diſtempers: yet notwithſtanding al this, he hath no juſt cauſe or warrant to be diſcouraged, cauſe there is to be humbled under al theſe things, but no juſt cauſe to be diſcouraged, and caſt down.
Applic. 1 And if ſo, then by way of Application. … incouragement is here, to every poor, droopi…g … u…o God in duty! though dead, though dul, …, yet to come unto God in duty.
Applic. 2 And what a mighty difference is he…, b…tween a … wicked man! a wicked man goes to p…ayer, and … abomin…tion to the Lord. And if you look … 8, you ſhal find, at Verſ. 13. That the … men thus, That when they do come to prayer, and to offer a ſacrifice to him, that then he wil remember their iniquity. At verſ. 12. I have written to you the great things of my law, but they are accounted as a ſtrange thing, they Sa…fice fl…ſh f…r the Sacrifices of my offering, but the Lord accep…eth them not; now wil I remember their iniquity. M…k the word, Now, Now, when? Now when they do come to prayer; now wil I remember your iniquity, ſaith the Lord. I know, ſaith the Lord, al your carriage in ſuch and ſuch a p…ce, I know your uncleanneſs, and your adulteries when you w…e in the dark, when the curtains were drawn about you, and the candle out; I know your carriage at ſuch a Tavern, and upon ſuch an Ale bench, how you ſate there, and ſc…rned and revi…d my children; I know your oppoſing, ſcoffing▪ and jeering at tho e that are Godly; I know al this, and now thou comeſt to prayer, now Swearer, now Adulterer, now Drunkard, now thou comeſt to duty, now wil I remember thine iniquity. Is it not a ſad thing, that the Lord ſhould remember a mans ſin at the time when he comes to prayer? yet thus the Lord deales with the wicked. But as for the Godly and Gracious man, it is not ſo with him; when he comes to prayer, though he have many failings in duty, yet the Lord remembers his mercy, then the Lord remembers his loving kindneſs, then the Lord remembers his Covenant (for he is ever mindful of his Covenant.) O! what incouragement is here then, for every man to become Godly, to get into Chriſt! and what incouragement is here, for the Saints and people of God to come to duty! O! you, that have but a little faith, have you any reaſon to be diſcouraged? wil you not at laſt ſay to your ſoul, why art thou caſt down? O my ſoul, and why are thou thus diſcouraged?
Queſt. But, ſuppoſe that I have done fooliſhly, and have ſinned in being diſcouraged upon al occaſions; ſuppoſe I have many failings in duty, and the Lord doth not anſwer my prayer preſently: what ſhal I do, that I may bear up my heart againſt this diſcouragement, either in regard of my own failing in duty, or in regard of Gods not anſwering?
Anſw. 1 Firſt, Take heed, that you do not lay the ſtreſs, and weight, of al your comfort, upon duty: cither the gift of duty, or the Grace of duty, or the preſent anſwer of it. So much as ye lay the ſtreſs, and weight of your comfort, upon duty, ſo much wil you be diſcouraged, in caſe you do either want duty, or an anſwer to it. When Paul was tempted and buffetted, he prayed thrice, For this, ſaith he, I beſought the Lord thrice (th…t is often) and the Lord gave him no other anſwer than this,2 Cor. 12.8 9. Paul, My Grace is ſufficient for thee: for my ſtrength ſhal be made perfect in thy weakneſs. Whereupon Paul ſaith, Now therefore wil I Glory in mine infirmities, that the p…wer of the Lord may reſt upon me. Haſt thou therefore been at prayer? and haſt thou prayed thrice, or often? and haſt thou no anſwer but this, My Grace is ſufficient for thee? know that thou haſt a Pauls anſwer, and therefore rather Glory in this, that the Lord ſhould find thee faithful for to wait upon him, than be diſcouraged; knowing, that the Lords ſtrength ſhal be perfected in thy weakneſs.
Anſw. 2 Secondly. Conſider ſeriouſly and frequently of this rule, That difficulty doth commend duty: the more difficulties your duties do preſs through to God, the more acceptable they are to him. The leſs there is to ſweeten your duty to you, the more ſweet is your duty to God. It is in our performing of duty, as in the offering of the Jewiſh Sacrifice, in the offering of their Sacrifice, there was two things, The Sacrifice, and the Obedience in offering the Sacrifice; and the more difficult it was for any poor Jew, by reaſon of poverty, or the like, to offer this Sacrifice, the more and greater was his Obedience in offering it, the more difficulty in offering, the greater the Obedience offered. So alſo it is in our Goſpel Sacrifices, and in al our duties, there are two things in them, There is the Sacrifice, the duty, and there is the Obedience in bringing the duty: and the more difficulty in performing the duty, the greater is the Obedience to God in the performing of it. Now is is not an hard thing, and very difficult, for a man to pray, and continue praying, when his heart is hardned, and his ſpirit ſtreightned? eſpecially, if he be ſenſible thereof? then he is ready to deſpond, and ſay, I can pray no more: and is it not a very hard thing, for a man to pray, and perſevere in prayer, when he thinks that God doth not regard his prayer? then he is apt to ſay, why ſhould I pray any longer, for God regards me not? yet now if you do pray, and perform your duty, your obedience is the more obediential, & the more acceptable: and if you would but think of this rule; Difficulty doth commend duty, and the leſs you have to ſweeten your action, the more ſweet it is to God, I ſay, if you would but remember this, it would both incourage you to duty, and keep you from diſcouragement in it.
And laſtly, We muſt al learn to leave the event and ſucceſs of our ſpiritual things unto God himſelf; ſo ſhal we never be diſcouraged in any duty. For the word of the Lord is ſure, and God hath ſpoken it Pſal. 55. Caſt thy Gift upon the Lord, Heb. foreign Chaldee Par. foreign Septuag. foreign. Hierom. projice ſuper Dominum charitatem tuam. Rab. Salv. Jar. abbreviate dictus Raſhi vel Raſi foreign (quod etiam pro dono uſurpatur foreign 2 Sam. 11.8.) Bibl. Bomb.and he wil ſuſtain thee, he wil not ſuffer the righteous to be moved for ever: You read it thus, Caſt thy Burden upon the Lord: but in the Hebrew, it is thy Gift, Caſt thy Gift upon the Lord. That is, ſaith Shindler, quicquid tibi dari donarive expetis, Whatſoever thou doſt deſire that God ſhould give thee, caſt that upon the. Lord: thou comeſt to prayer, and thou prayeſt for ſuch a mercy, or ſuch a Gift, caſt that on God, and leave it wholly to him. O! but, the mercy I pray for is a neceſſary mercy. Be it ſo, yet it is to be caſt on God. But it is a ſpiritual Gift: I pray for pardon of ſin, the ſence of Gods love, growth in Grace, conſolation to my poor drooping ſoul. Be it ſo, yet thou muſt caſt this on God. Many there are, that can leave the event, and and ſucceſs of theſe outward things unto God, but to leave the event and ſucceſs of prayer, and their ſpiritual things unto God, this they cannot underſtand, and this they are utterly unacquainted with: but whatever thy Gift be, caſt it upon the Lord, leave the ſucceſs, and the event, of al your ſpiritual things upon God, what then? And he wil ſuſtain thee, and thou ſhalt not be moved for ever. Thou are moved for the preſent and thy heart is moved, and thou art much diſcouraged, yet do but try this way, leave the event to God, Go to prayer, go and perform thy duty leaving the event of that unto God, and the Lord that hath promiſed, wil certainly fulfil it, thou ſhalt be ſuſtained, and though thou art moved for the preſent, thou ſhalt not be moved forever.
And thus I have done with the Third Inſtance.