The Generation of Seekers, Title page – To the reader
foreign THE GENERATION OF SEEKERS: OR The right manner of the Saints Addreſſes to the Throne of Grace: IN TWO TREATISES.
The Firſt being a ſober Vindication of the Spirit of Prayer, with the Reſolution of diverſe Practical Caſes relating thereunto.
The Second, a plain Expoſition of the Lord's Prayer, with Notes, and Application, mainly intended as a Directory to thoſe who deſire to attain the Gift of Prayer.
Epheſ. 6. 18. foreign
Tertull: (Citante Dieterico) A tali ſpiritu proſiciſci debet oratio, qualis Spiritus eſt ille ad quen mittitur.
Auguſt. Si vis c…m fructu orare, oportet te priùs eſſe templum Spiritûs Sancti.
London, Printed in the Year 1671.
THE EPISTLE TO THE READER.
Chriſtian and Courteous Reader.
WHat ſome have ſaid of Laws, That if to all thoſe wholſome Conſtitutions which our pious and prudent Legiſlators have enacted, there were added but one more, viz. To enforce the execution of the reſt; The nation would be both happy in it ſelf, and a Mirrour (and Terrour alſo) to all about it: The like may be ſaid of holy and Practical Books (wherewith this Age abounds even to a furfet) that could ſuch a Book be written as might effectually ſtir up Chriſtians to a right uſe and improvement of the Labours of God's faithful ſervants already extant, there would be (I will not ſay none, but I may ſay) leſs neceſſity of writing more in that kind. For indeed, as to the ſubſtance of Chriſtian duties, I may alluſively takeEccl. 1. 9. up that of Solomon, The thing which hath been is that which ſhall be, and that which hath been done is that which ſhall be done, and there is no new thing under the Sun. Treatiſe upon Treatiſe, line upon line, precept Iſa. 28. 13.upon precept, are extant, whereby Chriſtians might be both inſtructed in and excited to the Duties of Religion and I think no duty of Religion more frequently treated of, than that which is the ſubject of theſe poor labours.
But as once it was the anſwer of … Miniſter to one of his Hearers, blaming him for too often declaiming againſt the ſin of Drunkeuneſs, that he reſolved never to leave preaching againſt it, till the People had left off the practiſe of it; So methinks it may be a ſufficient Apology for any labours of this nature, that till the duty be more generally and carefully practiſed, there is a neceſſity of reiterated calls to it, and a… it is ſaid by one, Nunquam nimis dicitur, quod nunquam ſatis diſcitur, That duty (if it be indeed a duty of weight and importance as this is) is never too much preſſed by the Miniſter, which is never enough practiſed by the Hearer.
But alas! 'Tis matter of ſad conſideration, that, while both from the Pulpit and Preſs, Chriſtians have ſuch loud and repeated calls to their reſpective duties, ſo few beleeve the report, ſo that with reference to the generality of our hearers we may take up that of the Prophet, To whom ſhall I Jer. 6. 10.ſpeak and give warning that they may hear? Sad it is, that God's painful labourers have ſo juſt cauſe (as to moſt people) to renew the old complaint, I have laboured in vain, I have ſpent Iſa. 49. 4.my ſtrength for nought and in vain—And this, not only as to their Oral labours in the Pulpit (whither for moſt part, they bring their Sermons, as People do their dead to Church, to bury them there); But alſo their elaborate writings, and elucubrations, whereby many of God's faithful ſervants though they are dead yet ſpeak
This I ſay again, is a ſore evil, and ſhould be for a Lamentation, that ſo little right uſe is made of that ſtore of ſpiritual proviſion, which God's Joſeph, have laid in for a time of ſcarcity; and the greater ſin, becauſe ſo little layd to heart, ſo rarely lamented.
I have ſometimes obſerved it to be (and I hope in ſincerity) the acknowledgment of ſome Chriſtians, that they have heard unprofitably: but 'tis rare to meet with him that will ſeriouſly bewail his neglect of, or unprofitableneſs in reading, either the Word of God, or the works and labours of his ſervants, written for their edification; as if theſe laſt were not among thoſe Talents, which ought to be improved, and muſt certainly be accounted for.
Give me leave therefore, Reader, firſt to propoſe ſomething in general for thy more profitable improvement of theſe precious mercies which God puts into thy hands, I mean the pious and practical Books, which this age hath brought forth in ſuch plenty: and then a word or two in particular touching theſe two Mites which I now caſt into the common treaſury.
As to the former, I hope it may be a word in ſeaſons: Some are naturally dead, and ſhall never ſpeak word more to thee for thy edification, yet their labours are in thy hand; by theſe they have endeavoured, (with Peter) that thou might'ſt be able after their deceaſe, 2 Pet. 1. 15.to have thoſe things alwayes in remembrance, to which, while living, they did ſtir thee up, by putting thee in remembrance: Others are legally dead, and may not ſpeak, as formerly, from the Pulpit; Yet their hands are not ſo tyed up, but that they may write and (by the indulgence of Authority) make publick ſuch things, as rightly improved may promote thy ſpiritual welfare and eternal happineſs.
To loſe the benefit of theſe advantages, cannot but be an unſpeakable loſs, and therefore to direct thee any way for thy more profitable uſe thereof, cannot but be acceptable to every ſoul that's under a ſenſe of his own neceſſity, of the preſent ſcarcity of quicking means in many places, and of the ſtrict account one day to be rendred of every Talent we have received, and amongſt others the pious labours of God's faithful ſervants.
To detain thee therefore no longer, let me lay before thee theſe few things.
1. Perſwade thy ſelf that all theſe good Books and pious Treatiſes which of late, and ev…n ſince our departure from Rome, have come forth into the World, are the effects of Gods gracious Pr…vidence: 'tis he that hath gifted, and raiſed up Inſtruments to that purpoſe, he hath put it into their heart, he ha…h guided (as it were) their band, though not in that extraordinary manner as he did the Prophets and Apoſtles, who were moved, and2 Pet. 1. 20. 21. Matth. 28. ult. infallibly guided by the Holy Ghoſt; yet in the ſame way, wherein he hath promiſed to be with his Miniſters to the end of the World. Solomon tells theeEccl. 12. 12 that O making many Books there is no end, and much ſtudy is a wearineſs to the fl…ſh, yet God hath made his ſervants both able and willing to undergo that labour for thy ſake, and with indefatigable pains (even to the impairing of their own health and ſtrength) to write Commentaries, Expoſitions, Sermons, Martyrologies, and other like pious labours, for thy advantage: Look upon this, I ſay, as from the Providence of God for his Churches edification, and as one way whereby ſuch promiſes as thoſe are fulfilled,—Many ſhall run to and Dan. 12. 4.fro…, and knowledge ſhall be increaſed—The earth ſhall be full Iſa. 11. 9.of the knowledg of the Lord as the waters cover the ſea—They ſhall all know me from the leaſt of them, unto the greateſt of them Jer. 31. 34.—This conſideration will be a Spur to improvement, when they are look't upon as a price put into thy hand by God, it will make thee more conſciencious in the uſe of them.
2. In this great variety of uſefull helps, labour to ſingle out ſuch as may be moſt helpful to thee. To this purpoſe, if thou haſt not opportunity or ability to do it thy ſelf, conſult ſuch as can direct and inform thee. There's as much skill and care to be uſed in the choyce of Books as Meats; ſome may beſt ſuit one, ſome another. Three things eſpecially ſhould be conſidered to this purpoſe. 1. Thy Capacity, whether thou ſtand'ſt in need of milk, or art ableHeb. 5. 12. to digeſt ſtronger meat; whether the more polite, ſublime and ſpiritual diſcourſes of ſome, or the plain, familiar writings of others, be fitter for thee. 2. Thy Condition as to ſpirituals, here is great variety: ſome are dead and need quickning, others weak and need confirming, others doubtful and need reſolving, &c. 'Tis good to look into thy ſtate, and be converſant in ſuch things as may beſt conduce to thy edification. 3. Conſider alſo thy leiſure and opportunity (I may add alſo thy ability) All have not the like time to ſpare for this exerciſe; their imployments in the world take them up ſo, that they cannot give themſelves to reading, as thoſe may whoſe callings are more ingenuous, or whoſe Condition in the world ſets them above the neceſſity of toyling and labouring for the meat that periſheth: Theſe later may imploy their leiſure in larger Treatiſes, but the former muſt content themſelves with thoſe more ſuccinct Epitome's of Chriſtian duty.
3. But to come nearer what I intend; Whenever thou ſet'ſt upon this duty or exerciſe, propoſe to thy ſelf a right end, and labour that thy reading may conduce thereunto. Want of this, I fear, makes many a great Student ſo unprofitable to himſelf and others. Alas! How many propoſe no better ends to themſelves then to ſatisfy their curioſity, to furniſh themſelves with notions or matter of diſcourſe, or to drive away time (as they ſpeak) when they know not how to imploy themſelves otherwiſe? I fear ſome do but only fill up the vacancies of the Sabbath with reading, becauſe they have then (as ſome fooliſhly call it) an idle time, and know not how to ſpend it, being aſhamed or afraid to go to their ſports or worldly imployments: It hath ſometimes grieved me to ſee a Bible or good Book in the hands of ſome upon a Lord's day to ſo little purpoſe. Well, if you would profit by reading, propoſe right ends, and theſe either.
1. General ſuch as agree to all good Books, namely your own edification, and the benefit of others. When you open your Bibles, or other practical Books, think thus; I have now a price in my hand; this exerciſe may, through the bleſſing of God, conduce to my eternal good: hereby my knowledge of God, of Chriſt, of my ſelf, of my duty, &c. may be augmented, my graces improved my Corruptions mortified, and for theſe ends I will endeavour to improve it. Were our eye fixt on ſuch ends, our reading would be abundantly more advantagious.
2. Beſides you may propoſe to your ſelf a more ſpecial end, namely that which the Book, or ſubject ye read are directed to: as in reading a Treatiſe of Prayer, your end ſhould be to inform your judgement in the nature of that duty, to quicken your ſelf to the Practiſe of it &c. Make that your end in reading, which is the Author's in writing, and take notice how every Doctrine, Precept, Motive, or Inſtruction conduceth thereunto. This will both make the things you read better underſtood, and eaſilyer remembred; and hereby alſo more advantage will accrue to you, as to the practiſe of thoſe particular duties.
4. Next ſee that you read in a right manner, and that in theſe particulars.
1. Read attentively and conſiderately: See that your mind and underſtanding go along with you. Underſtandeſt Act. 8. 20.thou what thou readeſt, is a neceſſary Queſtions; and this cannot be without attention. What the Apoſtle ſaith in reference to the underſtanding of others, I had rather ſpeak 1 Cor. 14. 19.five words with my underſtanding, that by my voice I might teach others alſo▪ then ten thouſand words in an unknown tongue, I may allude to in this caſe. A little read with deliberation, and underſtandingly, is better then whole volums poſted over without taking heed to the ſcope and meaning. Therefore labour to keep your mind, as well as your eye, at work in this exerciſe: 'Twas Plato (if I miſtake not) that required in his Schollars (Mathematicum ingenium) a Mathematical diſpoſition, that is, To have their minds attentive and conſiderate; without this you do but pour water into a Sieve: There's much variety of men's diſpoſitions in this reſpect; Some very quick to apprehend, their underſtandings like water, eaſily yielding to any impreſſion, but very fluid and unapt to retain; Others hardlyer imrreſs, but more happily retentive of what is once taken in; both ſorts have need to be attentive, the latter that they may get, ſomething to lay up; the former, that they may lay up and keep what they get. Curſory glances, are but looking one's face in a glaſs, and then going awayJam. 1, 23, and forgetting what manner of men we are.
2. Read judiciouſly and with diſcretion: Weigh things in the Ballance. The Apoſtle often calls upon thoſe to whom he writes to uſe their own Judgements. I ſpeak as to wiſe men, 1 Cor. 10▪ 15.Judge ye what I ſay. And again1 Cor. 11. 13. judge in your ſelves. Is it comely—Though in reading or hearing the word of God, and the works of men there's a difference: We may read men's, writingsAlios ut judex, Scripturan ut judi…e…n. as judges thereof, but we muſt read the word of God, as being our Judg…; yet even in reading the Scriptures, there is diſcretion and judgement to be uſed, not whereby we judge what's true or falſe, but what's our duty, and vnderunder what circumſtances &c. But in reading men's writings, even the beſt, there's great need of weighing things, eſpecially as to the application of them to our ſelves; leſt that which is intended for Phyſick to ſome, become Poyſon to others, by miſapplication: But that which I mainly intend here, is the ſame which is ſo highly commended in the Beroeans: thatAct. 17▪ 1…. they received the word with all readineſs of mind and (yet with Caution, for they) ſearched the Scriptures dayly whether thoſe things were ſo, the happy effect whereof is noted in the next words, Therefore many of them beleeved—. This is that which▪ I would eſpecially commend to you, in the reading (as well as hearing) men's diſcourſes; Take them to the Touchſtone, weigh them in the ſanctuaryballance, To the Law and to the Iſa. 8. 20.Teſtimony—. Paſs not over the Material Scripture-quotations, but turn to them in your Bibles, ſee how they enforce the duty, confirm the Truth, forbid the ſin, &c. that is inſiſted on; By this means you ſhall not only grow into more acquaintance with the word of God, but ſee with your own eyes, and drink (not out of the Ciſtern but)Dulc…ùs exipſo fonte bibuntux aquae. out of the pure fountain; and arrive at a fuller evidence of things: it will be with you, as with the Samaritans, who beleeved on Chriſt for the womans ſaying, but when themſelves had ſeen and heard him, they came up to a fuller aſſurance: Now, ſay they, we beleeve, not becauſe of thy ſaying; John 4. …9, 42.for we have heard him ourſelves, and know that this is indeed the Chriſt, the Saviour of the world: This is that which I would eſpecially commend to you.
3. Read orderly and Methodically: take things before you: The beauty of Truths lies in their connexion: here and there a ſnatch will edify little: you may get ſome notions, but you loſe the main end of the work: Method is deſervedly called the Mother of Memory. It may be, ſome Pieces of a work may ſeem leſs uſefull, but they add light to the reſt: The opening and explaining of a Text, drawing out the ſenſe from the Original fountains, giving the ſeveral gloſſes and opinions of men, and comparing them together, that we find out the Truth, may ſeem leſs edifying, yet is as neceſſary as laying a good foundation, in order to a firm building: The underſtanding is to be informed, and convinced, as well as the affections to be moved, and the heart perſwaded. Therefore ſee how the foundation is layd, how Truths are deduced, how opened and confirmed: I may fitly compare a practical Book (eſpecially Sermons) to a feaſt: the firſt courſe may not ſo pleaſe the appetite, but commonly conſiſts of more nouriſhing and ſolid meats, the laſt diſhes may reliſh more upon the Palate, they may more quicken the affections, but if you feed upon them alone, you ſhall not receive ſuch ſolid nouriſhment by them.
4. As your occaſions permit, read conſtantly: I know worldly entanglements are a great impediment to this exerciſe, but let Chriſtians redeem what time they can for it: Make it not only a Sabbath's work; but, as much as can be, an every Day's buſineſs: a Page or two may be a refreſhment in your imployments.
Long intermiſſions wear off what you have gotten (Nulla dies ſine Lineâ) no day without a Line or two: I will conclude this with the application of a Rule to this purpoſe which I have ſomewhere met with about eating. Saepe, parum, lentè, nunquam ſatis;Comenii Schola Ludu. aurea lex eſt.
Eat oft, but Sparingly, and ſlowly feed,
Ne're cloy thy ſelf: a golden Rule indeed.
This obſerv'd in reading would make it more profitable. Frequency would beget an attentive mind, and cauſe a retentive memory, eſpecially if you do not tire the mind, nor overwhelm the memory with too much at once, and neither go on faſter, nor proceed further, than both mind and memory may keep pace with you. This for the manner of Reading.
5. In the next place labour to rivett and faſten things upon your ſelves; do as the Apoſtle exhorts in reference to hearing; Give the more earneſt heed Heb. 2. 1.to the things which you have heard leſt at any time you ſhould let them ſlip, leſt they ſhould leak out (as out of a crack't Veſſel, ſo the word imports) or runne abroad as ink upon naughty Paper. 'Tis grand folly to take ſome pain's to get, what we quickly forget. Some have made Learning to be nothing elſe but remembrance: I am ſure, without remembrance we are but like thoſe ſilly Women, ever 2 Tim. 3. 6, 7.learning, and never coming to the knowledg of the Truth. Memory is the repoſitory of what the underſtanding takes in. Now that things read may ſtick faſter, I commend two things eſpecially.
1. Recollection and After▪ meditation: ſumme up what you have read, eſpecially the ſubſtance and matter of it, nor once but often: food needs a manifold concoction, before it be turned into our ſubſtance; It muſt be chewed with the Teeth in order to concoction, then carried down into the Stomack where it receives a change (as it were) being turned into that which the Phyſician calls Chyle; the pureſt of thisforeign by winding paſſages (which the God of Nature hath appointed for that end) is carried to the Liver, and there again being ſeparated from the groſſer parts, the pureſt becomes blood; whichforeign being thence ſent by veins into each member of the body is at laſt aſſimilated,foreign and turned into our very ſubſtance: you ſee how much comes betwixt eating, and receiving nouriſhment. If Stomack,Add, here, that it would be very profitable to write down the moſt material things, and often to peruſe it, if thou canſt write, and haſt leiſure for it. Liver, or any other part fails in its office, the food, we take in, nouriſhes not, yea often turnes into diſeaſes; ſo it is with the food of our ſouls, it muſt be digeſted, concocted, we muſt ruminate upon it, and (with the clean beaſt) often chew the cud, if we would be nouriſht thereby. Well then, lay not aſide the thoughts of what you read, with the Books but either immediately, or upon the next opportumity, recall what you can, and (which is the advantage of reading above hearing) review the ſubſtance of what is gone out of your mind. This will be found a very thriving way.
2. But add practiſe and exerciſe to all this: things are never your own, till they be put in practiſe. Philoſophers have made nature the layer of the foundation, Doctrine or Inſtruction, the Builder; but exerciſe the Perfecter, that lays the Topſtone, of any good habit, Art, or Science: This is the end of knowledge, and without it you know not in Gods account what you do know: He judged the cauſe Jer. 22. 16.of the poor and needy, then it was well with him: Was not this to Jam. 1. 22.know me, ſaith the Lord? This is indeed to know: without this, you read but to your own greater condemuation;foreign you do but put a cheat and fallacy upon your own ſouls.
Therefore when you ſet upon the reading any practical Book, look upon it as a Tutour to teach you ſomething of your Duty as Chriſtians; take out thoſe leſſons that are proper for you, and ſet about the Practiſe of them.
6. I ſhall adde but one thing more, but that without which the reſt will be fruitleſs and ineffectual, namely, before and after this exerciſe lift up your hearts to God in prayer, He it is that muſt Iſa. 48. 17.teach you to profit, he gives underſtanding, ſtrengthens memory, quickens affections, and makes the labours of his ſervants profitable: begge the concurrence of his holy Spirit before you enter upon the duty, and turn the matter of what you read into Prayer. When you underſtand your duty, go to him for ſtrength to perform it. When you meet with ſomething that's convincing, quickning, comforting, intreat the Lord to ſet it home and keep it upon your hearts.
Thus I have, in ſome weak meaſure, propoſed what ſeems moſt conducing to the prefitable reading of both of the Scriptures, and other labours of God's ſervants, which I hope may be acceptable becauſe a word in ſeaſon.
Concerning this two fold Treatiſe, I ſhall not ſay much: The dignity of the ſubject, I confeſs, required an able… and more experienced workman; yet I ſhall freely acknowledg that the matter and ſubſtance in ſome of the Caſes, is borrowed; and becauſe, as he ſaid (Ingenuum eſt ag…oſcere per quos profeceris 'Tis ingenuous to acknowledge by whom we profit) much of the firſt Caſe will be found in theſe two Treatiſes which (without my commendation) will praiſe their Authours in the Gate. viz [Hol…ingworth's, Holy Ghoſt on the Bench, other Spirits at the Bar] of which I may truly ſay, it hath (multum in parvo) much matter in few words, and having this opportunity, I ſhall not conceal the Encomium which a Reverend Brother, known to me, gave of it with alluſion to the Author's name, in this Diſtich.
Of all the Books which lately have come forth,
There's none that hath more worth then ALL IN WORTH.
The other to whom I acknowledge my ſelf a debtour is, Reverend Manton on Jude verſe 20. who hath ſuccinctly handled the caſe: upon the Foundation which theſe two Worthies have laid, I have added ſomething of my own ſuperſtructure. I would not rob them of what is their due and as 'tis ſuid, Facile eſt inventis addere. I ſhould but needleſly trouble you with the rehearſal of others, whom I have for the moſt part quoted in the Margin, which yet is not ſo ſtored as to beget in the Reader the leaſt ſuſpicion of my arrogating the praiſe of one extraordinarily converſant in Authors, the judicious, and Book-acquainted Peruſer will eaſily diſcern,
—Quàm ſit mihi curta ſupellex.
Yet upon ſuch Themes it had been no hard matter for one indifferently read, to have repleniſh't the Margent: But to leave theſe things to every one's cenſure: …he firſt …reatiſe declares both the neceſſity and advantage of having the Spirit's help in prayer, eſpecially in a Day of affliction; In ſtead of the particular Doctrines which the text would have naturally afforded, I thought ſit to hanlle the ſubſtance of it under one Doctrine, and that, in the Reſolution of ſeveral important Caſes relating to it, which you may ſee in the Table prefixed, which when you look upon, you will eaſily perceive that the matter treated of cannot but be highly uſeful and profitable, though the manner of handling, I confeſs falls far ſhort of the Dignity of the ſubject:
The later Treatiſe is an Expoſition (if you pleaſe ſo to call it) upon the Lord's Prayer, with ſome (and but ſome) Obſervations, and the brief application of them, The Method accommodated to the end of the Lord's Prayer, which is, to be our Pattern in Prayer. Yet leſt any ſhould complain, that abundance of uſeful Obſervations are omitted, which an Expoſitor (in the way that's now commonly uſed) might have gather'd from the Scope, and matter of it, I have in the End of that Treatiſe given you ſuch other Obſervations beſides thoſe in the Treatiſe, as occurred in my meditations, which had they been all ſpoke to, though but briefly, would have ſwelled the work, and rendred it leſſe conducing to the end I propoſed. I hope it may find acceptance with the ingenuous Reader, as being a help to improve that which (to ſay no more) is turned at this Day into a piece of formality, by ſo frequent repetition in publick (poſſibly ſix or eight times, or oftener, upon a Sabbath:) The proper uſe of it being as Calvin well noteth, a Directory for Prayer [Noluit quidem praeſcribere Filius Dei, quibus verbis utendum ſit—Sed tamen vota noſtra fic dirigere fraenareque voluit, ne extra metas iſtas oberrent: unde colligimus, non in verbis, ſed in rebus ipfis datam ab… …o fuiſſe rite precandi legem] thus he: And therefore it is very neceſſary both to underſtand, the particular Confeſſions and Petitions comprehended in it, and in what manner, with what frame we are to put them up to God, which is the Scope of my undertaking. There are many have gone before me in a way not much different; Eſpecially Mr. Brinſley in his Watch and Rule of Life, hath furniſht you with a briefer and larger Paraphraſe upon it: I have endeavoured to ſuggeſt ſome Scripture-expreſſions ſuitable to the matter of each Petition; in which, and the like, we may expreſs our ſelves. And now, Reader, I ſhall commend it to thy ſerious peruſal, beſeeching the Lord ſo to attend this weak endeavour, and all the Labours of his faithful Miniſters with his bleſſing, that they may adminiſter matter of edification to thy ſoul, and give thee occaſion to bleſs his name from whom cometh every good and perfect Gift: That both we that ſow, and thou that reapeſt, may rejoyce together in a bleſſed eternity. Farewel.
Thy Soul's reall welwiſher. O. J.