A Practical Discourse of Prayer, Discourse · Part 3 · Chapter 7
CHAP. VII. About ſtraitnings in Prayer, and their Cauſes, Cures, and Differences.
HAving ſpoken of ſundry caſes of Conſcience touching the inceſſant practice of this duty of prayer: we come now to ſpeak of the ſeventh Caſe conſiderable therein, namely, concerning ſtraightnings incident to the Saints in prayer: and therein we ſhall enquire of Quae. 7 About the Saints ſtraitnings in prayer.the Cauſes, and then of the cures, and then of the differences of theſe ſtraitnings, incident to the Saints from that Judicial ſpeechleſneſſe of hypocrites and reprobates.
But firſt we ſhall premiſe and prove that the Saints may be ſtraitned, and have their mouthes in a manner ſhut up in prayer. This is too evident in ordinary experience; and it were moſt ſad, if ſuch as were ſometimes ſhut up that they cannot pray, yea and that ſome continuance of time, ſhould be concluded to be therefore none of Gods called and choſen ones. Davids mouth was in this reſpect ſhut, and therefore he intreateth the Lord to open it for him. Pſal. 51. 15. And hence alſo Aſaph complaineth of his being ſpiritually ſhut up, Pſal. 77. 4. I am ſo troubled that I cannot ſpeak. Hence even the Saints are deſcribed under the notion of priſoners, Iſai. 61. 1. and whoſe experience doth not at ſome time or other ſeal to this? But come we to conſider things in the order as they were propounded: and firſt of the cauſes of ſuch ſtraitnings, and they are three; Cauſes of ſtraitnings in prayer. 1. Gods withdrawing and ſhutting up.God, Satan, and our ſelves.
1. God is a cauſe: he withdraweth his Spirit, the Authour and efficient of all all our liberty of ſpeech, or ſteps which reſpect the welfare of our ſoules, 2 Cor. …. 17. Hence called the free ſpirit, from the effect, becauſe it freeth us to ſpeak or doe any thing to or for God, which he calleth us unto, Pſal. 51. 12. David wanted, and in his own ſenſe had loſt this ſpirit, in ſuch like efficacies of it, and in the ſupporting influence thereof: yea the Lord ſometimes layeth ſome ſpiritual bonds upon ſome of his profeſſed people. Hence that complaint of the Church, Why haſt thou hardned our hearts, from thy feare? Iſai. 63. 17. She found her ſelfe clung up in the waies of God. The Lord which ſometimes opens the hearts and ſpirits of men, can and doth other times ſhut them up, ſo as none but himſelfe can again open them. Revel. 37. He ſhutteth, and nono can open. Sometimes ſome of Gods own profeſſed people, which are not bound by any Church for ſins deſerving the ſame in the nature of them, but being hid from the eyes of men, they cannot ſentence the perſons guilty thereof: yea, but the Lord ordereth the matter ſo, that they goe conſcience-bound, and excommunicated by God for the ſame. So was David after his fall, and before his confeſſion of the ſame, which (as it is probable) was not til a good ſpace after, even after the birth of the child which he had adulterouſly begotten, 2 Sam. 12. 13, 14, 15. O how a Chriſtians ſpirit is hampered at ſuch a time in and by the cords of his own ſin! how is he bound up in petition and confeſſion, having no liſt to pray; and when he is at prayer, no life or delight in it! If he come to pray, he hath little or nothing to ſay, his words ſtick in his teeth (as it were) his thoughts are not at liberty to attend his words, his affections are not ſtirring, he cannot get his heart to be affected. If he doe ſtrive, it is but as againſt the ſtream; he would fain weep ſometimes over his condition in his prayer, but cannot: he is often preſſed in ſpirit, to make his moan thus and thus to God; but when he commeth to it, his ſpirit is ſhackled, and he can but ſhake his chaines before the Lord: his faith was in a dead ſleep in his prayers, he cannot tell how to apprehend any thing of God or Chriſt, (in a manner) therein, but is in his own ſight like an Atheiſt: the promiſes which ſometimes have been a great ſupport unto him, now he is not able to ſee any thing in them, or to make any thing of them: his mind is full of hurries, but at no liberty to fix upon God or his Covenant, yea he is not free to deſire grace and redreſs, as formerly: his conſcience paſſeth by him whilſt he is upon his knees, and often upbraideth him with his ſin or ſins, but wil ſcarce afford him any friendly word of direction what courſe he ſhould now take to mend himſelfe. God ſeeth his ſervants ſometimes play the ſpend thrifts, and running into arrerages with him, and then he wil lay them under reſtraint for a time, till they doe humble themſelves in ſerious manner to him; or he taketh notice that they wax wanton, and begin to abuſe their inward freedome, or are not ſo thankfull for it; and in ſuch a caſe he will cut them ſhorter, and abridge their former liberty: or elſe he obſerveth much proneſſe in them to turn ſuch grace of his into wantonneſs, to grow ſecure & ſlighty, if not proud and ſelf-conceited, by occaſion of that liberty of ſpirit which ſometimes they have in prayer: for the redreſſe and prevention whereof, he ſhutteth them up, and keepeth them ſhort, that if they have any liberty that way, it ſhall be onelyonly as they ſtand in great need of it: It is probable it might be Hemans eaſe, who being a man of rareſt abilities, (as appeareth by 1 Kings 4. 31.) he might happily have run more riot, if not reſtrained and kept ſhort, and under. Pſal. 88. 8. God wil by ſuch reſtraints warn them from their own gift of prayer, that they may not reſt in it, or truſt to it, and he wil make them know whence is all their freedome in prayer, and priſe it more, when they ſhall again be enlarged, and cauſe them the rather to ſee how God owneth them thereby, and ſo put them upon a freer owning of him, by occaſion of his looſing even theſe ſpirit bonds. Truly Lord I am thy ſervant, thou haſt looſed my bonds. Pſal. 116. 16. In a word, the Lord wil by ſuch ſtraitnings have them know their dependency, as upon him, ſo in part likewiſe upon their fellow brethren and ſiſters, and to ſee a need of the help of their praying abilities, as Cant. 5. 8. Now if there be ever brother or ſiſter (as there are ever ſome) at liberty, when ſome others of their brethren are confin'd, & under ſome reſtraint, their liberty yet is welcome news, & putteth ſome life into theſe poore priſoners at the grates, and now muſt they be ſpeedily called and ſpoken with to remember their poor brethren, and to take the next opportunity to beſpeak their liberty, and to get a grant from God for their ſpeedy releaſe; Like Abſolon, when not ſuffered to come at Court, earneſtly ſending to Joab, a Courtier, and one that had the liberty of the preſence-chamber, to ſpeak to the King for him, that he may have free acceſſe to him as formerly, 2 Sam. 14. end.
2. Satan, he ſometimes ſurprizeth the 2 Satan:Saints, they are in his hands, he hath them, Luke 22. 31. and then you ſee in the inſtance of thoſe Diſciples, that they are ſo heart-bound this way, that they could not watch or pray, no not for the leaſt ſpace of time; no, nor when in the moſt danger, Matth. 26. 40, 41. Yea albeit there were ſome ſtirrings in their ſpiritual part to the contrary, fain they would have prayed, but could not, their ſpirit was willing: the Lord gave leave to Satan to hamper them a little, and to correct their former prefidence, pride, and carnalneſſe, Luke 22. 24. Matth. 26. 8, 9, 10, 35. Sometimes the Saints are Juſt Captives under the hands of their ſpiritual enemy, Eſay 49. 24. Sometimes the divel layeth a ſnare for them, and ſo they are entangled, and ſtraitned thereby, namely by raiſing carnall fears, or cares in them, or by increaſing or ſtrengthning them being raiſed, 1 Tim. 6. 9. Prov. 29. 25. or, he doth peradventure hurry them into ſome ſlowes of temptation, in which they ſinke and ſtick faſt, and cannot ſcarce ſpeak or ſtir. Pſal. 69. 2, 3. The Pſalmiſt was ſo hampered and bemudded through temptation, that he had no liſt to cry or pray, I ſink in the mire, I am weary of my crying.
3. Our ſelves: and ſo our ſtraitning in 3 Our ſelves,prayer is cauſed
1. From ſome luſt or ſinne, unto which by ſome luſt.our hearts are let out; ſome deceit of ſin cauſeth ſuch benumming and ſtupifying of the ſinews and ſpirits of the ſoule of a Chriſtian, that he cannot beſtir himſelfe in any ſuch holy ſervice as prayer is. Heb. 3. 13. Leſt any be hardned by the deceitfulneſs of ſin. And look as it is ſaid of the wicked, that he is bound by the cords of his own ſin, Prov. 5. 21. ſo is it true in part in the Saints themſelves: and as it was with Simon Magus, he being under the bond of iniquity, under the binding power of covetouſneſſe, and pride, he could not pray (for his heart) himſelfe, but beggeth Peters prayers, Acts 8. 23, 24. So is the ſame in part verified, in reſpect of ſome degree of ſtraitnings, occaſioned from like ſins in them, albeit not in like power: ſuch ſinnes will bind, both by their hardning power, as before was ſaid, and by their terrifying perplexities, which they may occaſion in the ſoule; for as legal terrours in the ſtrength of them, are imbondaging and binding to the ſpirits of men under the power of them: hence that of the ſpirit of bondage to feare, Rom. 8. 25. So any other feares occaſioned by ſin, which are not ſo properly legal, yet they are in this ſenſe binding to the Saints ofttimes. Hence Aſaph is ſo troubled with perplexing feares, in the ſight and ſenſe of his ſinne, that he cannot ſpeak to God, namely with that freedome and liberty of ſpirit and ſpeech which formerly he did, Pſal. 77. 4.
2. From ſome carnal diſtempered griefs which doe contract our ſpirits (as ſpiritual) as griefs doe the natural ſpirits, as we are naturally ſuch; in ſufferings, we cannot utter our minds, Rom. 8. 18, 26. When a diſcouraging ſinking fainting frame of ſpirit ſeizeth on us, it is with us as it was with Daniel, we are not able to ſpeak to the Lord, Dan. 10. 16, 17, 19. the Diſciples under that frame could not pray, although enjoyned by Chriſt, Luke 22. 40, 45. Aaron could neither ſpeak, nor doe ought before God that day, when too much oppreſſed with griefe about his ſons death, Levit. 20. 19.
3 From our ſtraitning of God, and of his Saints or ſervants. When we ſtraiten 3 Straitning of God, or of his Saints and ſervants.the ſpirits motion in meditation, or otherwiſe, then cannot wee hold on either in praying to God, or prayſing of him; they cannot pray indefinitely, or in every thing give thanks, which quench the ſpirit. Hence when the Apoſtle exhorteth to theſe, hee dehorteth from this, (1 Theſ. 5. 17, 18.) as a bar thereto; when the ſpirit is pent up in us, then doth he leave us. Hee is a free ſpirit and will be at liberty where he dwelleth and abideth; and when wee allow not room to him, he will be gone, and then our ſpiritual liberty goeth away with him: or if we are ſtraitned toward Gods poor afflicted Saints, truely God will leave us to ſtraitnings in prayer. Hence if thoſe the Prophet ſpake to, will inlarge their bowels to the poor▪ draw out their ſouls to the needy, he promiſeth in the name of the Lord, that their ſpirits ſhall be free, and ready to pray, and that the Lord will be as free, and as ready to anſwer, Iſai. 58. 9, 10. elſe if otherwiſe with them, no wonder that they ſet times apart to faſt, but are not inabled to pray ſutably. ver. 3. They were like tongueleſſe bulruſhes in compariſon of true Suppliants, they could bow down the head, but not ſincerely open the mouth in prayer to the Lord, verſe 5.
4 From diſtruſt and ſtrength of unbeliefe, 4 Diſtruſt.an unbelieving Zachariah ſhall bee dumb. Luke 1. 22, 20. Men under the power of unbeliefe are wholly ſhut up, Rom. 11. 32. he hath ſhut them up in unbeliefe; ſo is it partly manifeſt in this buſineſſe of prayer. None are ſo free to powre out their hearts upon all occaſions in prayer, as they that truſt in God. Pſal. 62. 8. Truſt in the Lord at all times, and powre your hearts to him; when faith is not ſtirring in the ſoul to take hold of God, a praying ſpirit is not ſtirring to call upon God. Iſai. 64. 7. When a profeſſed people of God through diſtruſt ſecretly think that Gods hand is ſhortned, it is no wonder then, that even God by his ſpirits motions doth call on them, and invite them to prayer, or the like, that they have no liſt to that, nor are they free to make a ſutable anſwer therein unto the ſpirit in their prayers: whence that complaint and expoſtulation of God, Iſai 50. 2. Wherefore when I called, was there none that anſwered? Diſtruſt doth limit, confine, and ſtraiten the power, mercy and truth of God, the merit and mediaion of Chriſt, the latitude and vertue of the covenant of grace, which ſhould bee the foundation of the ſouls inlargement in prayer. Pſal. 78. 41. they limited the holy one of Iſrael. It is by faith only that we comprehend thoſe dimenſions in the Lords love, &c. Eph. 13. 18, 19. without which the ſoul cannot ſee or conceive any ſuch height, or length, or breadth, or depth, and know the love of Chriſt, as paſſing knowledge. That hee may dwell in your hearts by faith, that ye may comprehend with all Saints what is the height, and length, and breadth, and depth, and know the love of Chriſt which paſſeth knowledge.
5 From an unſetled and unſtable frame 5 An unſetled and unſutable ſpirit.of ſpirit, whether in reſpect of the practiſe of the duty, or in reſpect of the place of our abode. Proverb. 17. 24. When a man is (as it were) upon journeying ſtill, his prayers are ſutable to thoſe travellers, whoſe ſpirits uſe not to bee inlarged in prayer, through the many occaſional hurries of their ſpirits.
6 From reſting in former inlargements, 6 Reſting in former inlargements.or preſent preparations to prayer, this ſtoppeth the flowing and ſpreading of holy deſires to grace, yea, it banketh out the continued courſe of the ſpirits influences.
7 From careleſneſſe and improvidence, 7 Careleſneſs and improvidence.either in putting our ſelves upon ſtraits of time, and ſo the duty is performed in a hurry; and no wonder the ſpirit in ſuch a caſe, as pent up; from ſo ſpecious a pretence at firſt, There is not now time, therefore what need inlargements? Brevity is more ſeaſonable; and ſo by frequent inuring our ſelves to be thus ſtraitned outwardly for a time, our ſpirits by little and little are conformable thereunto: or in heedleſſe admiring other vain and impertinent thoughts which take up roome in the ſoul, that they crowd better thoughts into corners.
8 From curious puzling our ſelves about 8 Curioſity.comprehending and conceiving of God, without reference to the preſent matter in mention in prayer. In this work, after the ſoul hath in vaine toyled it ſelfe, and made nothing of it, it gathereth to it ſelf diſcouragement, and hath no liſt to ſpeak any more in ſo Athieſtical a ſort as at ſuch a time it will be apt to conclude: whereby it cometh to paſſe that the wheels of the ſoul wanting the oyle of joy and delight, they ſtick and cannot bee readily turned about. Such ſtraining of our ſtrings too high, doth but occaſion ſome cracking in them, and thereby our muſick is marred for that time; when our ſpirits are once nonpluſt, (as they will ſoon be in ſuch tranſcendent mental diſcourſes of a ſubject paſt their comprehenſion or inquiſition) they then bluſh, and the ſhame thereof putteth them to ſilence, like ſome petitioner to a King, ſo taken up in ſpeaking to him with many circumlocutions touching his excellency, majeſty, greatneſſe and glory &c. that hee hath forgot what hee came about, and is not able to recover expreſſions of his requeſt: ſo is it here.
The ſecond thing propounded now cometh Helps againſt ſtraitnings in prayer.to conſideration, namely, the means of cure of ſuch ſtraitnings in prayer, and they are theſe:
1 Be wee ſenſibly apprehenſive of the ſad and evil plight of a ſpirit ſtraitned in prayer. Such priſoners which mourn in the 1 Senſible apprehenſions of the evils of ſuch ſtraitnings.ſenſe of their thraldome, and of their pent and confined condition, are in the ready way to liberty in all the wayes of God, and ſo in this of prayer. Iſ. 61. 1. A broken heart will break this deep ſilence: and to help our apprehenſions herein, conſider but how ſad it is to be tongue-tyed otherwiſe, Mark 7, 32, 34. The Lord Chriſt ſighs over it, and you ſee with what difficulty it is cured, ibid. Such are uſually as deafiſh in hearing the word as they are ſpiritually tongu-tyed, they are ſtraitned in hearing as well as praying diſpoſitions: the Saints are never more inlarged in praying, then when their ſpirits are much ſtraitned, quickned, and inlarged Evils of ſuch ſtraitnings.in hearing; and ſo on the contrary, men that have ears but hear not, have not ſpiritual uſe of their ears: they have mouths and ſpeak not, they have not the fruitfull uſe of their mouths in prayer; yea, ſuch a dumb diſtemper in prayer, is attended with ſpiritual lameneſſe, and halting in the wayes of God; in walking wherein they make little progreſſe. Hence is it that the Prophet propheſieth of ſpiritual dumbneſſe and lameneſſe to be cured at once, Iſai. 35.
6. How miſerable and uncomfortable is the caſe of a man otherwiſe dumb, every one will eaſily conceive; and truly this ſpiritual tongue-tyed condition far exceeds the miſery of that, as might be eaſily demonſtrated. When a man which hath ſpoken, is taken ſpeechleſſe, how ſad is it accounted in all that behold it, or heare of it? Alas ſaith one▪ heard you not of ſuch a ſad thing befallen ſuch a one? he hath loſt his ſpeech: if he could but expreſſe his mind, it would never grieve his friends ſo much; but alas, he is ſuddenly taken ſpeechleſſe; ſo might much more be ſaid of ſuch a Chriſtian. Hence a ſpeechleſſe condition is inflicted upon the unprepared gueſt, as a ſad Omen and fore-runner of his after doom. Matth. 22. 12. It was the next and firſt effect of divine wrath upon ſuch profeſſours, and it is well if it be not the caſe of many that hear me this day. Ah, how ſad is it to hear ones tongue cut out? (as I may ſay:) nay, ſuppoſe it be but gagged by the enemies of our ſouls, like notorious theevs; firſt, robbing us of the treaſure of our peace, & leaving us Conſcience wounded, and then gagging of us, leſt by our out-cryes unto heaven they ſhould ſoon be purſued and attached, and executed. O the weight ſuch poor ſoules feel! but know not how to remove the ſame! they would faine crye, as men oppreſſed in their ſleep, and tell how ſad it is with them, but they cannot. What, to be thrown into a dungeon and to be in a manner forbidden all meanes to ſend to, or ſpeak with, either our heavenly father, or our elder brother, and chiefe tryed friend Jeſus Chriſt! How ſad is this? What, not to be ſo much as at priſon liberty, even to beg out of the very grate? This is moſt ſad: ſure wee are in for ſome great matter of fact, elſe wee ſhould not bee left under ſuch ſtraits. Begging is but a poor trade, you will ſay; yea, but whilſt we are at liberty to beg for our ſoules livelihood, it is comfortable, it is hopefull; but when even that poor trade faileth us, verily all will yeild that this caſe is much to be lamented. O how muſt ſuch needs waſt and pine away, like that dumb perſon mentioned in the Goſpel? Mark 9. 17, 18. How will ſuch run upon deſperate adventures, like him that ſometimes caſteth himſelfe into the water, ſometimes into the fire, and what more contrary one unto the other? Yet verily, if not upheld, thus will theſe doe in that want of this free ſpirit: a free ſpirit it is an upholding ſpirit from all ſuch diſtempers. How unthankfully do ſuch walk, if their mouths be not opened? God hath little prayſe from them. Open thou my lips, and my mouth ſhall ſhew forth thy prayſe. Pſal. 51. 15. Sad are their caſes all the while, all theſe ſweets are in their ſenſe, at leaſt in their experience reſtrained from them, whilſt their hearts are hardned, congealed, (as it were) ſhut up, faſt cloſed. Iſa. 63. 15, 17. The Church which complaineth of her heart as hardned, complaineth likewiſe of Gods mercies as reſtrained from her: this black of a ſtraitned ſpirit will appeare the more, by comparing of it with the white of a free ſpirit, which is free in prayer, and other holy Duties. What David ſaid of his caſe is true in this, that it argueth that the Lord delighteth in us when hee delivereth us ever and anon from this ſtraitned condition, and ſetteth us at a holy liberty in our ſpirits, the Lord delighteth in ſuch of his people, whom he admitteth and inableth to be ſo free in opening their minds and heart unto him; and as David ſaith, Pſalm 18. 32, 33. God girdeth mee with ſtrength, and maketh my way perfect, maketh my feet like Hinds feet; ſo may we apply the ſame to this caſe, that verily the Lord maketh our way perfect when there are no more ſuch blunders therein, and he communicateth ſpecial ſtrength to us, when we can more freely without ſuch ſtops, lets and abruptions, and reſtings, keep on in this part of our Chriſtian courſe and race; yea, and it is an Argument, that we ſhall by him be enabled to do great things when he thus enlargeth our ſteps; ibid. v 35, 36, 37. He ſetteth me on High places, and thou haſt enlarged my ſteps, &c. And that the Lord hath known our ſouls in adverſity, he hath owned us, and ſo alſo will when in this wiſe alſo he ſetteth our feet in a large room Pſalm 3 1. 7 8. Thou haſt knowne my ſoul in adverſity; thou haſt ſet my feet in a large room. I have urged this the more to be ſo apprehenſive of the evil of this impriſoning of our ſpirits in prayer, if ever wee mean to get at liberty, becauſe there are a ſort of Spiritual Priſoners, whoſe hearts and ſpirits are ſhut up in prayer, and other holy Ordinances, and yet they lay it not to heart; or when they perceive and feel themſelves to begin a little to be reſtrained, they are but ſlightly affected with it; they think all is not well with them indeed, or ſo well as formerly, and wonder what is the matter that they are not ſo free and ſo much carryed out in prayer as heretofore, but it may be this is but nine dayes wonder to them, and ſo by degrees their ſpirits are ſtill more and more ſtraitned, and then they begin to have more ſerious troubles and fears about the ſame, what the iſſue thereof may prove; and ſometimes their fears are more deſperate, leſt the Lord hath thus laid them up, as intending ere long to proceed againſt them in a way of wrath and juſtice, and then they begin to beſtir themſelves and make out for help. But if this ſtraitning continue long with them, then haply, as it is with priſoners, which although at their firſt coming into priſon, it ſeemed ſomewhat ſtrange and ſad to them, which but then walked at liberty, to be thus cooped up, and they many times ſadly bemoan their caſe; yet having been long in priſon, then they begin to grow more reſolute and deſperate, and are leſs ſolicitous of uſing meanes to get out. So is it here with many Chriſtians; at firſt they are much troubled at their ſtraitnings in Prayer, but when they have been a long time ſhut up in their ſpirits, truly then they are apt to grow more deſperate, and ſecretly to think and conjecture, that there is little hope now, that they ſhould recover their former freedom of ſpirit: they have uſed ſuch and ſuch means, but all in vain, they ſeem but to ſtrive againſt the ſtreame in wreſtling in their poor meaſure with God and themſelves for their liberty, and therefore they were as good even to be content and quiet, and ſo ſuffer their ſins like Dallilahs to lull them aſleep, and to bind them in ſuch ſort, that their ſtrength departeth from them, and they are made a miſerable prey and reproach unto the enemies of their peace. So much of this firſt Means of cure.
2 Plead it with God, that his Promiſe 2. Plead Gods Promiſe to inlarge us.and Covenant is to inlarge us. Jer. 31. 9. If he will lead us with Supplications, then with multiplyed inlarged expreſſions of our hearts in Prayer; if with weepings too, then with inlarged affection alſo. For what God promiſed to them of old, hee is the ſame to make it good to us, as need requireth: I will (ſaith God) lead them with weeping and ſupplications in a ſtrait way wherein they ſhall not ſtumble. Yea, ſet we our faith on work; inforce ſuch ſutable Promiſes made to perſons even in their ſad plight, upon our owne hearts: let them ſhamefully give God the lye, If they doe, if they dare to deny to expect freedom by vertue of the ſame. Since the Lord Jeſus is annoynted, appointed, and fitted of God for this very purpoſe, to ſpeak, and that effectuallly, liberty to the Captives indefinitely; ſurely then to ſuch poor ſouls as are ſpirit and heart-bound, groaning under, and mourning over the ſame as their extreme miſery, Iſai. 61. 1. God is verily faithful in his promiſe, to make the dumb to ſing and ſpeak forth his praiſe for Gods opening their mouthes, looſening their tongues in his Service, Iſai. 35. 6.
Yea, but will ſome poor ſoul ſay; I have given juſt cauſe of this my Impriſonment, I am in for debt and delinquencies, I am juſtly inhibited and reſtrained my former freedom of ſpirit, and therefore what have I to plead?
Anſw. We will grant all this, and if thou have nothing to plead, then cry, Guilty, and confeſſe all is juſt, and put thy ſelf upon the King and Judges mercy; yet withal plead the benefit of the Kings pardon, and of his Royal Clemency, ingaged in the word of a King for the deliverance of juſt Captives, Iſai. 49. 24, 25. This Promiſe being as well verified in the delivery of impriſoned and captivated ſpirits, as in that of Babels Captives of old, which were juſtly delivered for their ſins. Imitate David herein, whoſe caſe was a like caſe; after his grievous fall he felt himſelf in the net, his ſpirit ſtrangely hampered, intangled, and bound up; yet he purpoſeth that he would conſtantly wait and expect, and look for his liberty again, Pſal. 25. 11. My eyes are even unto the Lord, he ſhall pluck my feet out of the net. So do you; and albeit while you plead and urge your caſe before the Lord, and preſſe the ſame upon your own ſpirit, yet you ſeem to your ſelfe but hard and ſlight; as the Church whilſt and when pleading ſtrongly, yet cryeth out of her hardneſſe of heart, Iſai. 63. 15, 16, 17. Why haſt thou hardned our hearts from thy fear? &c. yet ceaſe not to do it ſtill; and when at any time you doe get hold of any word of Grace, and grant of your liberty from the Lord, hold it faſt, and be not beaten out of the ſame by any cavils of the enemies of your peace. If when we go on in this, or any other way of God, we would not have our ſteps any more ſtraitned, take faſt hold of any item of Gods mind, of Grace; and if we once get ſuch a gracious Inſtruction and Information of Gods love in his Promiſe, ſet home by his ſpirit, then keep it, for the very life and livelihood of our ſouls depends thereon. Prov. 4. 12, 13. When thou goeſt, thy ſteps ſhall not be ſtraitned: Take hold of inſtruction, let her not go, keep her as thy life.
3 Improve we the Offices of Chriſt 3. Improve the Offices of Chriſt for this end.for this end; for (as was but now hinted) the Lord Chriſt was annointed and deſigned to this work of procuring priſoners liberties: he is given of the Father for that end, Iſai. 42. 6, 7. And if to free Spiritual priſoners at their firſt converſion; when they are under ſuch ſtrong iron bolts and gyves, and yet he doth it; What can he, what will he not do for ſuch as he can once ſo ſet at liberty? but ſince that time they are haply held under ſome ſmaller cords for a time; and be it that we are juſtly under ſuch a ſpiritual reſtraint for our Covenant breaches, &c. (as was before mentioned from Iſai. 49. 24, 25.) yet inaſmuch as the Lord Jeſus is given to be a Deliverer of all ſpiritual priſoners, by being given to become their Covenant: Iſai. 42. 6, 7. and 49 8, 9. Therefore the Lord ſuppoſeth, that ſuch a let ſhall not hinder the free paſſage of his promiſed grace to ſuch, I will give thee for a Covenant to bring the Priſoners from the Priſon. The Lord Jeſus he even begged this Office, that he might have the honour of this gracious work of delivering the poor darkned, ſtraitned ſpirits. Hence Iſai. 49 8. The bleſſed Father is brought in as ſpeaking to the bleſſed Son, ſaying, I have heard thee, &c. and I will give thee for a Covenant, &c. (ver. 9.) that thou maiſt ſay to the Priſoners, Go forth; and to them that are in darkneſs, Shew your ſelves; and when he mentions his ſaying ſo, he meaneth his operative word of command of their liberty, who are aſhamed to ſhew their heads in reſpect of the ſenſe of their owne miſdoings.
Improve the Prieſtly Office of Chriſt. Improve his Prieſtly Officeand the Prieſtly Merit and Mediation, and Interceſſion of the Lord Jeſus for this end; for ſo in a ſpecial manner is he given as a Covenant for this purpoſe, Iſai. 42 6, 7. He is our Surety, and ſuch a Baile as the bleſſed Father will not refuſe. His ſuffering, as one dumb before the Shearer, Iſai. 53. 7. and as one from whom God withdrew for a time, Matth. 27. 46. hath merited and purchaſed our liberty to approach, and freely to pour out our ſouls before the Throne of Grace, Heb. 10. 19, 20. Epheſ. 3. 11. He was forſaken for a time, that we might not for ever be forſaken. By the Blood of his Covenant it cometh to paſſe that the Lord delivereth his Priſoners, not only from a Babyloniſh, but from all other impriſoned conditions of ſoul or body, Zech. 9. 11. therefore let all the poor Priſoners of God, which are Priſoners of Hope, turn hither as to their ſtrong Hold, v. 12. So did Hezekiah when not able to ſpeak out, or pour out his heart diſtinctly and freely before the Lord, but in an abrupt manner; and when held under the preſſures of his heart, he cryeth out for the benefit of this his Surety, I am oppreſſed, O Lord, undertake for me, Iſa. 38. 14. Improve we the Interceſſion of Chriſt for this likewiſe; whereby the Lord Chriſt is fully able to deliver and reſcue us from this or any other bondage: He is able to ſave them to the utmoſt that come unto God by him, foraſmuch as he ever liveth to make Interceſsion for them, Heb. 7. 25.
Improve his Prophetical Office alſo for this purpoſe, Inaſmuch as the bleſſed Father Hie Prophetical, andthat he might bring about liberty for all ſpiritual priſoners, he hath given him to be a light to them, Iſai. 42 6, 7. and experience proveth it, that no ſooner doth the Lord become light to poor deſerted, tempted ones, but they regain liberty of ſpirit likewiſe; it is the Son that maketh any free indeed, but it is by diſcovering ſome ſpecial part of that mind, and Covenant, and Promiſe of God; they come to know more of his Truth, and that truth ſo made known to their ſouls, that doth ſet them free in this kind as well as otherwiſe, Ye ſhall know the Truth, and the Truth ſhall make you free, Joh. 8. 32. They are the Scruples, and Objections, and miſts which are in the mind, which keep the ſpirit ſo ſtrait laced; and ſo long as that darkneſſe remaines, that priſon ſtate of ſoul remaineth too. Iſai. 42. 7. and them that ſit in darkneſſe out of the priſon, when they are cleared up, then thoſe binding fears and griefs of diſtruſt vaniſh, and the Spirit is ſweetly at liberty again, to pray more freely, or to do any other ſpiritual ſervice.
In a word, Improve we the Kingly Office His Kingly Office.of the Lord Chriſt for the ſame purpoſe. The Lord Chriſt is a true Solomon, which openeth his mouth for the dumb, Prov. 31. 8. That ſpiritual bondage of the poor ſoul, it hath been occaſioned either through ſome violence of temptation and corruption, or through ſome wily deceit of their own hearts, drawing them to give at firſt but a little way to ſlightneſs and remiſneſs in prayer, or to ſome other diſtemper; and then to ſuffer our ſelves to go on a little in ſome ſuch unſafe way, until we have been ſo intangled in the ſnare of ſlightneſs, that we know not how to get into a ſerious and fervent frame; yea, but the Lord Chriſt as the Antitype of Solomon, he is promiſed, that he ſhal redeem his from deceit and violence, Pſa. 72. 14. And as the Antitype of Hezekiah under his Government, the tongue of his ſtammering ſubjects, ſuch as are ſpiritually tongue tyed, &c. yet their tongue ſhal be free and ready to ſpeak plainely of God or to him, Iſai. 32. 4. The tongue of the ſtammerers ſhall be able to ſpeak plainly.
4. Improve others liberties of the Throne 4. Improve others liberty of Gods Throne.of Grace. The Lord ever uſeth to keep ſome in his Churches at liberty for this very end; ſometimes it is the turn of ſuch his ſubjects and favorites, and houſhold ſervants to have the liberty of the Kings Court and preſence-Chamber; ſometimes again ſome others are thereto admitted; now ſeek wee them out, inquire out ſuch Princely ſpirits, who may open their mouths for you which are dumb perſons, Prov. 31. 8. Look as impriſoned Joſeph made uſe of the Butlers liberty to be a mean of his, Gen. 40. So do we in this caſe: he that had ſuch an impediment in his ſpeech, hee had got others to ſpeak for him, Mark 7. 32, 33. And thoſe dumb ones which had friends to bring them before Chriſt, and to caſt them down before him, they got cure, and were enabled by Chriſt thereupon to ſpeak, Matth. 15. 30, 31 So will it be here in like caſe.
5. Be we ſincere and cordial with God in 5. Be we ſincere in prayer.our approaches to him: conſciouſneſs thereunto, and conſcience thereof greatly furthereth our liberty of ſpirit. David who made conſcience to ſeek Gods Statutes, and was conſcious to himſelf that he did what he did from obedience and reſpect unto the words and commands of God, he ſaith, that therefore he will walk at liberty, Pſa. 119. 45. When a Chriſtian is conſcious to himſelfe of any witting careleſneſs in the ſervice of God, or any ſecret Treachery and falſeneſs of heart in his grounds or aims therein, this appaleth him; and ſo ſtraitneth him.
6. Improve wee heedfully the Word 6. Improve the Word preached or read.preached and read. When we continue in Chriſts word, attending to it, and on it, then we come to know the Truth, and to be ſet free, Joh. 8. 31, 32. We gain oft times many precious looſenings of our ſpirits in the attentive uſe of the Word preached, Mat. 16 19. Our ſpirits and conſciences ſo freed on earth are the freer in heaven too, in reſpect of their free approaches thither, and ſutable entertainments thence.
7. Laſtly, Repair and cheriſh we our Joy 7. Cheriſh holy joy.in God, and Chriſt, and his Covenant; and our hearts being thereby inlarged, will be freer to run in this, or any other way of Gods Commandments, Pſalm 119. 32. I will run the wayes of thy Commandments when thou haſt enlarged my heart.
The third thing propounded cometh Differences betwixt others ſtraitnings and that of the Saints; whichnow to be anſwered; namely, How this ſtraitning in prayer, incident to the Saints, may be diſcerned from that judiciary ſpeechleſneſs mentioned, Mat. 22. 12. He became ſpeechleſs. And from that ſad doom of hypocrites, whoſe gifts of prayer, and the like, come to be ſo miſerably diminiſhed, & ſo far to decay, that they cannot pray in any ſort as formerly, their gift is in a manner taken from them, Mat. 13. 12. From him ſhall be taken away even that which he hath. To which I anſwer.
1. That the ſtraitneſs incident to the Saints it is not perpetual; albeit they are kept a 1. Is not perpetual.while under ſome reſtraint, yet they are many times ſet at liberty again, Iſai. 61. 1. As David and others have been, and are. True it is, that ſome of the people of God may lye longer by it then others, and God may keep their feet in the ſtocks (as Jobs phraſe is, Job 13.) longer then others, for wiſe and holy ends; ſome again are ſhut up leſſe while, yet both the one and the other are inlarged at length. They for a time be bound asn iearth, ſo in heaven, like Excommunicants; but yet as that bound inceſtuous Corinthian, was again looſed, 2 Cor. 2 ſo is it with theſe. But it is otherwiſe with Reprobates and Hypocrites when Judiciary ſtraitning ſeiſeth upon them. Theſe chains of theirs are chains of darkneſſe, and in them are kept too, without bail or mainpriſe; Their ſtraitning groweth faſt upon them, until that after a while both their words, and will, and ſpirit, and all fail them in prayer.
2. That is not total and univerſal as is 2 It is not totalthe other. That ſpeechleſneſs in hypocrites is accompanied with binding hand and foot, Matth. 22. 12, 13. In all Ordinances as well as prayer, their ſpirits are ſhut up, and to no ſervice of God are they free; but the Saints when ſtraitned in prayer, yet oftentimes meet with ſome inlargement of heart in meditation, as the Church which found not God in publick or private Ordinances. Cant. 3. 1, 2, 3, 4. yet in reflecting Meditation upon what the Watch-men the Miniſters ſpake, therein ſhe found Chriſt. Sometimes in conference with other Chriſtians whilſt ſadly complaining of their deſerted eſtate, even therein they meet with Chriſt.
3 The occaſion of that in the Saints, 3. Hath not the like occaſions; as, Reigning unbelief.may be ſome particular defeat in them, or ſome particular diſtemper on their part. But the cauſe of this in the other is a total want of true Faith and Repentance; they have not that wedding garment, Matth. 22. 11, 12. and hence become ſpeechleſſe, when called to an account for it. Or Unprofitableneſs.ſome univerſal barrenneſs and unprofitableneſſe, as in the ſlothful ſervant that doth not at all, or to any purpoſe improve his Talent, and therefore it is taken from him, Matth. 25. 18, 28. and chap. 13. 12. But from him that hath not ſhall be taken away that which he hath. Or it is occaſioned by ſome Implacableneſshigh-handed contempt of reconciliation to ſome of Gods people whom they have injured, who thereupon commit their cauſe to God as the Judg of all; and God thereupon as a Judg, delivereth them over to perpetual impriſonment, as Matth. 5. 24, 25, 26. Or elſe it is occaſioned from ſome groſs, contemptuous, undervaluing, and unworthy Hard thoughts of God.apprehenſions of God; as when the Hypocrite conceiveth God to be a moſt hard and unmerciful Maſter. Matth. 25. 24, 25, 28. Or elſe a man is haply of an unmerciful and implacable ſpirit towards others, and therefore God juſtly delivers him to a perpetual impriſoned condition, even in this life in reſpect of his Spirit, like to that Matth. 18. 30, 34. Or it may be ſuch a one Reſting in gifts received.doth wilfully reſt in ſome ſprinklings of gifts of grace received, without due care of continual ſupply for the future as well as for the preſent. They care not for a heart as well as a brain Treaſury, and ſo like fooliſh virgins come at length to be fatally ſcanted of oyl. Matth. 25. 3, 4, 8. When there is no care of multiplying, and adding to grace received, they come at length to loſe their light, and vigour of gifts, as 2 Pet. 1. 5, 6, 7. 8. but he that lacketh theſe things (or holy additionals mentioned) is blinde, or cannot ſee a far off, &c.
4. The miniſtry of Gods ſervants uſeth 4 Is not uſually by the miniſtry of the word.not to bind, but rather to looſe thoſe; ever and anon they meet with ſome word of Grace that inlargeth their heart to Godward, and in his wayes. Chriſt by his miniſters ſaith to ſuch ſometimes, as Iſai. 49. 8, 9. Go forth, be not aſhamed to ſhew your faces before the Lord. The Goſpel preached by the ſpirit of Chriſt effectually proclaimeth their liberty. Iſai. 61. 1. Joh. 8. 31. But theſe are bound by the ſervants of God which were ſent out to looſe others, Matth. 22. 10, 13. ſome Prophet is made an inſtrument as to ſhut their eyes, and ears, ſo their hearts and mouths: Iſai. 6. 10. Some Peter, ſome miniſter in his preaching bindeth them, Matth. 16. 19.
5. The former in their ſtraitnings are very ſenſible of the burden and evil thereof, 5 Is not accompanied with ſenſleſneſſe. of it.although not able to get at liberty. Such priſoners are broken hearted and do mourn, Iſai. 61. 1, 2. when they cannot utter their minds in prayer, they can ſigh, Rom. 8. …6. when their mouths are not open to thoſe free will offering… of prayer and praiſe mentioned Pſal. 119. 108. Yet they offer that ſacrifice of a broken heart, Pſal. 51 15. compared with verſe 11. yea, it maketh them meek or ſubmiſſive to any courſe that God would take with them. Iſai. 6. 1, 2. And they make it the maine of their begging then (then in a manner) that they might be inlarged, and free to ſpeak to God, eſpecially to his praiſ in their freedom. Open thou my mouth, &c. Pſal. 51. 15. & 142. 7 But the other are in a manner wholly ſottiſh and ſenſeleſſe, and ſpeechleſſe, Mat. 22. 12. and therefore doomed to a place and ſtate of weeping afterwards. verſe 13.
6. Thoſe are priſoners of hope, and 6 Is not finall.now and then ſuffered to walk abroad, yea, to come into their Lords gracious preſence. Zech. 9. 12. But theſe are for ever thence. forward excluded Gods gracious preſence. They are taken away, caſt out. Mat. 22. 13. Heb. 10. 26 27. Thoſe have ſometimes ſome crevices and glimpſes of light, yea, of the light of Gods countenance, as through the grates at leaſt. Cant. 2. 9▪ But theſe are caſt into utter darkneſſe, therein to reſide and abide. Matth 22. 13.