The Spirit of Bondage and Adoption, Supplement
A SAINTS DIRECTION IN AN AFFLICTED CONDITION.
By SIMON FORD B. D. and Miniſter of the Goſpel in Reading.
London, Printed for Sa. Gellibrand at the Ball in Pauls Church-Yard, 1655.
To the noble and worthily honoured, Ladies and Gentlewomen, The Lady CECILIA KNOLLYS, the Lady LETICE VACHELL, the Lady ANN PYE, Mrs. LETICE HAMPDEN, Mrs. ELIZABETH, MARGARET, and MARY HAMMONDS, Mrs. TREVOR; and all the reſt of the noble Families, concerned in that late ſad ſtroke of providence, the death of that much bewailed Gentleman, Colonel ROBERT HAMMOND.
TO you (much honoured and beloved in the Lord) I make bold to preſent my Meditations upon this Subject, not long ſince delivered in the hearing of most of you, upon a double account. Partly, that I may teſtifie the ſenſe I have of thoſe many obligations which you have laid upon me, ſince Gods providence cast me into theſe parts; and partly, that I might add a few mites of advice and direction to your store, concerning the improvement of the late ſad ſtroke upon your noble Families, and theſe Nations, in the deceaſe of that great prop of all his Relations, and eminent Inſtrument of the publick good; whom both you, and I, and this poor Town, and all the Country hereabout have abundant cauſe to mourne for. This I am ſure is an affliction to us all of an high nature, and ſo much the greater, becauſe befalling us in a juncture of time wherein our hopes from him, by reaſon of his publick imployments newly entred on (being called but immediatly before, to an eminent civil, and military Truſt in Ireland, and choſen High-Steward and Burgeſſe in Parliament for this Corporation) were as the higheſt. I know you are not ignorant what uſe to make of ſuch a blow. But give me leave upon this occaſion, to leave this monument in your Cabinets, to be your Remembrancer of, and Direction in a Duty, which although you alwayes conſcionably practiſe, yet you may as well as others, through the oppreſſion of your ſpirits under this heavy burthen, poſſibly find ſome additional excitations and directions not altogether unuſeful or unneceſſary thereunto. The Lord (if it ſeem good in his eyes) find our ſome way, how the great gap, which the fall of ſuch an Oak hath made in our hedge, may be filled up, by ſome or other of thoſe young plants who are related to him, and are concerned to imitate him in thoſe things which have rendred him a publick loſſe; and ſupport you under this grievous ſtroke. This is, and (by Gods aſſiſtance) ſhall be the prayer of him, who is
Your Servant in the Goſpel of Chriſt, SIMON FORD. Reading, Decem. 5 1654.
JAM. 5. 13. former part.
Is any among you afflicted? Let him pray.
The PREFACE.
WHat one ſaid of Books, Procaptis Lectoris, habent ſua fata libelli; that their entertainment is ſutable to the capacity, temper, or diſtemper of the Reader; may with a little variation be affirmed of Sermons (eſpecially ſuch as ſeem to upbraid the times with thoſe Diſeaſes which they labour under) they are liked or diſliked, as people underſtand, or are affected towards the matter they deliver, or the occurrences that occaſion it. Thence is there ſuch a general diſreliſh of ſuffering Doctrines in theſe dayes, wherein divers perſons ſee nothing but viſions of peace and glory and triumph, to the Saints; that a man that handles ſuch a Subject as this in diverſe places, is thought to be as abſurd, as he that preaches a Funeral Sermon at a Wedding, or mars the Solemnity of a Feaſt with ſome ſad ſtory. In all ages, the judgement that the moſt of men have made of the goodneſſe or badneſſe of the times hath been ſenſual; thence ſo much difference of opinion appears even among thoſe that undertake to be skilful Phyſicians, becauſe every one pronounceth according to what he feeles. There was never any time ſo black and diſmal to the Church of Chriſt as that all perſons would confeſſe it ſuch. The Papiſts then, and ignorant Proteſtants ſince agreed in magnifying the dayes of our fore-fathers under Hen. 8. and Q. Mary. when as we all know there were never dayes more ſad to the Truth, and the ſincere profeſſion thereof. When Iſrael was in Babylon under a grievous captivity, robb'd at once of all Civil and Church liberty, when they hung up their Harps upon the willowes, the cruel perſecuters would fain perſwade them they had as much cauſe to keep rejoycing Feſtivals as ever; and preſume they are, or at leaſt inſultingly require them to be, in a ſinging tune as well as they, Pſal. 137.
This (now) being the temper of the world that few will own the truth of any complaint againſt the times, but they that ſuffer by them. I cannot but expect that thoſe who (becauſe they feel little themſelves that is afflicting) will ſee nothing but cauſes of Tryumph in theſe dayes, and the providences of them; ſhould ſay, Ad quid perditio hoec? Wherefore this waſte? Why a Sermon of affliction, and the duty belonging to that condition in ſuch a time?
1 But friends, let me tell you, there are thoſe of Gods precious Saints whom theſe Truthes nearly concerne. The ſame providence that occaſions the rejoicings of ſome, drencheth others in bloud and tears; and certainly then, what is the caſe of ſome of Gods Saints only by paſſion, ought to be made the caſe of all by compaſſion.
Let me adde (ſecondly) publick joyes may be accompanyed with private ſufferings, and none can tell where the ſhooe rings but hee that wears it.
Laſtly, What others do any where ſuffer, you may▪ Lay up this Treatiſe by you, though now it be fair to your ſeeming; you have ſeen many a fair morning end in a rainy afternoon; 'twill be no burthen to carry a cloak on a mans back, or an hood in his pocket, if he travel, becauſe he knowes not how ſoon it may do him ſervice.
The SERMON.
foreign, Doth any ſuffer ill? No matter how, nor from whom, nor what, nor how long, nor wherefore, whether in mind or in body, or eſtate, whether from God immediately, or from men or divels, from open enemies or profeſſed friends, whether the ſuffeing be greater or leſſer, ſhorter or longer, for evil doing or well doing, whether the ſufferer be a Martyr or a Malefactor; this is an univerſal Duty, a Panacaea, a Receipt for every Diſeaſe, and a Soveraign one too. Bring the party upon his knees, or upon his face, and let him kindly pour out his ſoul before God; 'tis preſent eaſe, and future health.
Is any among you afflicted? Let him pray.
[Is any man afflicted? Let [him] pray.] Why? is not a man to pray aelwayes, as the Apoſtle expreſſeth it? 1 Theſ. 5. 17.
Yes doubtleſſe, prayer is a Duty that is never out of ſeaſon. Yet as in the performance of the Duty of Thankſgiving (which (according to the rule alſo, is to be in all things) there are ſpecial ſeaſons in which it is more ſolemne and proper: So in the other ſiſter-duty of Invocation, there is a time when more of our ſpirits and ſtrength then ordinary is to be laid out upon it; and that is the ſeaſon in the Text, that of affliction, Pſa. 50. 15.
The ſenſe of the words is clear, and ſo is the Obſervation which I ſhall raiſe from them, which is this,
Doct. A ſuffering ſeaſon (of all ſeaſons) is a praying ſeaſon.
The truth of this Doctrine will be cleared by theſe few conſiderations.
(1) If we look upon God. And on him
1 As the firſt cauſe (whoever or what ever be the ſecond) of every affliction that befalls us, the Author of all the evil of ſuffering that is in the City, in the family, in the ſoul, in the body, Amos 3. 6. If the Lord bid Shimei curſe David, 2 Sam. 16. 11. If the Lord ſtrip Job by the Caldeans and Sabaeans, and ſlay his children in the whirlewind, Job 1. 21 If the Lord ſtir up an Hadad, Rezon and Jereboam againſt Solomon and his ſeed, to rend the Kingdom from them, 1 King. 11. 11, 14, 23. Nay, if in the horridſt act that was ever done by men, the crucifying of the Lord of glory, and the killing of the Prince of life (as it was a meer act, conſidered without the ſinfulneſſe of it on the part of the Actors, and as it was a ſuffering unto Chriſt under the guilt of mans imputed ſin) the Inſtruments acted nothing but what was before determined in the counſel of God, and in what he underwent, the Fathers hand bruiſed him, Acts 2. 24. and Iſai. 53. 10. I ſay, if all theſe and the like diſpenſations of providence be laid out for men, by the hand and counſel of God; no wonder if it ſo much concern the Saints to make their principal addreſſes to him in prayer. Job 5. 6, 7, 8. See Eliphaz his counſel to Job, (who in a fit of impatient frenzy, chap. 3. had forgotten what in a more calm temper he before acknowledged, chap. 1. and 2.) Although affliction cometh not forth out of the duſt, &c. yet man is born to trouble as the ſparks fly upward; q d. A man may ſeem to pertake of nothing but the common lot of mortality in ſufferings here below, becauſe it is as ordinary a thing to him, as for the ſparks to fly upward: and poſſibly this may abate the vigour of thoſe apprehenſions which it becomes him to have concerning the Soveraigne hand of God in thoſe common evils. But (ſaith he) Job, recal to thy mind what thou haſt ſaid, and knoweſt well enough, that afflictions depend not meerly upon natural cauſes, as thoſe things ſeem to do which grow out of the ground: but there is a ſpecial hand of God in all thy ſufferings, and the ſufferings of all other men. And what doth he hence adviſe? I would (ſaith hee) ſeek to God, and to God would I commit my cauſe, ver. 8.
[2.] Look on God as one who (onelyonly) can ſanctifie afflictions to us, ſupport us under them, deliver us from them. It is a duty of great concernment, (in time of affliction eſpecially) to pray. It's neceſſary, affliction ſhould be ſanctified; for the more ſtrong our phyſick is, the more dangerous, if it do not work kindly; and if God do not open the ear, and ſeal inſtruction, and hide pride from man, 'twil not be done Job 33. 15, 16, 17 &c. Every little affliction is intolerable to fleſh and blood, Heb. 12. 11. Every affliction is a matter of ſuch grief to a man, that it will make a mans hands weak, and bring a palſey into his knees, as the word is v. 12. of that Chapter, [foreign] except God ſtrengthen them, 1 Cor. 10. 13. And if God ſhould alwayes ſtrive, the ſpirit would faile before him, and the ſouls which he hath made, Iſa. 57. 16. Perpetual ſuffering muſt needs break the back of a creature. Now to God only belong the periods, and full points, as well as the comma's and ſmaller ſtops of affliction. To God, the Lord belong the Iſſues to, and from Death, Pſ. 68 20. the word ſignifies [the bounds and confines] of death; he layes out to men the utmoſt border, and bound of every affliction. Now all theſe good things, they grow (it is true) upon the tree of mercy, but they are to be plucked by the hand of prayer. God gives wiſdome (the radical grace, enabling a man to act all the reſt to advantage, in a ſuffering time) liberally; but then it muſt be asked of God, Iſa. 1. 5. If a man want ſupport and ſecurity in a ſuffering time; 'tis true, God is a refuge, and ſtrength, and a very preſent help in time of trouble, Pſal. 46. 1. But to whom is he ſo? to them that call upon him, Pſ. 105. 18. Laſtly, he delivereth the righteous out of all his afflictions, Pſal. 34. 19. But upon what termes? Call on me and I will deliver thee, Pſalm 50. 15. God hath delivered me, and doth deliver, and will deliver, (ſaith the Apoſtle) but in what way, foreign, you Corinthians conferring mutual help by your prayers, 2 Cor. 1. 11.
[3.] Look on God as,
1. Preſcribing this duty in affliction, as Pſalm 50. 15. and in my Text, and many other places.
2. Expecting it, as one who often afflicts to that end, that hee may make our proud hearts to ſtoop to duty. Hoſea 5. 15.
3. Making promiſes to this duty rightly performed in ſuch a ſeaſon. See at large, 2 Chron. 7. 13, 14, & Pſalm 50. 15.
4. Sealing them with plentifull performances. See a threefold cord of experiences in one Pſalm, 34. 4, 5, 6.
Now God calls not for, expects not, encourageth not, proſpers not an unſeaſonable duty: and therefore from all this it followes, that to one that looks on God in affliction, the ſeaſonableneſſe of prayer is ſtrongly concluded, by all theſe particulars.
(2) Look on our ſelves under affliction, and prayer will ſeem exceeding ſeaſonable at ſuch a time, from theſe following conſiderations, ariſing from the condition it ſelfe which we are under; which hath theſe advantages in its nature, and uſual attendants to further us in the duty.
1. Senſe of pain or preſent danger. 'Tis natural to cry under the rod, qui neſcit orare, &c. (ſaith the proverb,) ſend a man to Sea, if you'l teach him to pray. Jonah 1. 6. Even heathen Marriners can find ſome God or other to go to in a ſtorme, Jon. 1. 6. I know, 'tis not alwayes gracious prayer that comes from a ſenſe of ſuffering. A dogge will howle when you ſtrike him; and God can give ſome mens devotions in ſuch a condition no better terme, Hoſ. 7. 14. But I know alſo that even a child will cry, and begge heartily under the rod. And all prayers that are extorted from men by ſmart, are not carnal and natural prayers, though ſometimes (and in wicked men alwayes) they be ſo. The prayer may be ſpiritual, though the motive be natural. We faſt, and the Jews and others of old, wore ſackcloth upon their fleſh, to provoke by the hunger and pain of the body the ſpirits to devotion. When the ſpirit is overwhelmed, the natural man ſeeks vent ſometimes this way, but a godly man alwayes.
2. Affliction uſually begets lowly and humble thoughts in men. For as it is natural to man to be proud and lofty under a proſperous condition, Pſal. 73. 5, 6. So is it alſo to begin to know himſelf when he is laid low by affliction, Pſ. 9. 20. Put them in fear O Lord, that the nations may know themſelves to be but men. Before they ſcarce thought they were men, as others are, Lam. 3. 27, 28, 29. Long afflictions (ſuch as the Prophet deſcribes there) make men ſit alone, and keep ſilence, lay their very mouthes in the very dust, and take patiently any thing from God or men. I know that a man may be humbled, that is not humble. No afflictions, though they plow long furrowes, and deep ones too, can of themſelves teare up the root of pride out of the heart; but they may tear and mangle it ſo, that it may be checked for the preſent in its growth, whiles better ſeeds are ſown in the heart by grace, that in time will wafte it quite out of the field. Wicked men will never pray, till affliction bring them upon their knees. And the Saints of God ſometimes are too proud to be beholden to God till bare need force them to it. The prodigal, whiles he had but husks (though a ſonne) yet thinks not of his duty. And 'tis ſaid of our Saviour Chriſt himſelfe, that (as man) he learned obedience by the things that he ſuffered. Heb. 5. 8. and being a man of ſorrowes, in his ſtate of humiliation, he powred out ſtrong cryes and groanes, v. 7. Now that which (grace cooperating with it) humbles and layes the ſoul low before God, puts a man into the fitteſt temper for prayer.
3. Afflictions (ordinarily) are, the chafingdiſh that warmes, and recovers the remembrance of ſinne unto men.
They recovered the remembrance of the Patriarchs ſinne (as Divines obſerve) twenty years after, Gen. 42. 21. Now verily (ſay they) now we are in bonds, are we guilty concerning our Brother, (i. e.) now our conſciences tell us we are guilty. So Hoſ. 5. 15. I will returne to my place, till they be guilty, i. e. till the ſenſe of guilt forgotten, afreſh ſeize their conſciences: therefore Job calls plagues, Gods witneſſes, and renewed plagues, renewed witneſſes, Job 10 17. becauſe they teſtify ſinne, and oftentimes (when they are repeated plagues) wilfulneſſe, and obſtinacy in ſinne. And this property of affliction makes it very much conduce to prayer. A burden: ed ſpirit under ſenſe of ſinne, vents its ſorrowes and oppreſſions that way. Prayer to ſuch a ſoul, is like lightening the ſhip in a ſtorm like letting out the impoſtumed matter out of a ſore. As ſhall be ſhewn more hereafter.
4. A man in an afflicted condition hath many promiſes to urge God withal, which are peculiar to ſuch a condition. Concerning ſanctification of affliction, Ezek. 20. 37. 38. Iſa. 27. 9. moderation in afflicting, v. 8, 9, that, and ſupport under ſuffering together, 1 Cor. 10. 13. Pſalm 23. 2, 3, 4. bettering and improving us by it, Heb. 12. 11. deliverance in it, Job 5. 19. Iſai. 43. 2. Pſalm 34. 20 & 112, 4. from it, Pſa. 125 3 & 91. 14, 15. & 37. 40, and many places more, Now that ſeaſon is a proper ſeaſon for prayer, (of all others) which the Lord chuſeth as a proper ſeaſon of granting As the time to ask and receive a dole, is then when it is to be diſtributed. If a beggar be out of the way then, he miſſ…th his Almes See Pſ. 32. 6. Godly men pray in a time when God wilbe found.
5 A man in an afflicted condition hath more eſpecial need of ſupply in many graces, then at another time. As in
1 Faith, Luke 21. 31 Hab. 21 23.
2 Humility, 1 Pet. 5. 6.
3 Patience, Heb. 10. 36. Jam. 1. 4.
4 Repentance, Lam. 3. 40. 1 Chr. 7. 13, 14.
Now all ſupplies of the Spirit muſt be fetched in by prayer, Phil. 1. 19, 20. If a man were never ſo ſure of ſupplies from a friend at all turnes, yet it is requiſite that he ſend him intelligence of his wants. Indeed, God needs not any intelligence of our condition, who knowes our eſtate better then wee do; knowes what part of the wall needs moſt ſtrengthning, though we never tell him; but God will take no notice of our wants, except we make them known in prayer, Phil. 4. 6. All my ſprings are in thee, ſaith the Pſalmiſt, Pſal. 87 ult. i. e. in God, conveyed in the way of Ordinances and Duties; for he ſpeaks there of the glory of the Church in its Ordinances. So Jam. 1. 5. (which I have quoted above) If any lack wiſdom; i. e. ſpecial wiſdom for an afflicted condition, let him ask it of God. If we be too proud to aske, God is too wiſe to give.
6. A man under affliction is lyable to many ſinnes more then he is ſubject to in another condition. As,
1. Ʋnbelief, Pſalm 116. 11. Iſai. 38. 11. Unbelieving forecaſts.
2. Impatience, as may be ſeen in Job himſelfe the patterne of patience, as he is recorded Jam. 5. 11. yet in the third Chapter of his book, what a fit of paſſionate fervency is he in! ſo great that he talks idlely.
3. Putting forth our hands to iniquity, and indirect means. Thus in affliction oftentimes, an Abraham ſhuffles and equivocates, Gen. 20, 2. A David diſſembles, 1 Sam. 21. 13. A Peter denies his Maſter, Mat. 26. 69.
Now againſt all theſe temptations (next the word) the readieſt help is prayer. whence the Apoſtle, Epheſ. 6. after the enumeration of all the pieces of the Armour of God, to be put on in a day of tryal, that a man may be able to ſtand, v. 13. to 17. will have them buckle on all thoſe armes, and handle them by prayer, v. 18. Praying always, with all prayer and ſupplication in the Spirit, &c. [All prayer] ejaculations, and ſet duties, publick and private, alone and in company, &c.
7 An afflicted Saint hath then ſpecial arguments which he may urge in prayer, which no other condition yeilds. As,
1. Gods bowels of fatherly pity and compaſſion. Gods eyes, and Gods hand, and Gods heart are parts attributed to him, in relation to all the ordinary affaires that concerne his people; but the bowels of God are peculiar to the ſuffering and afflicted condition of his people only, and mercy and pity (affections which are moſt proper to an afflicted condition) are ſet forth by bowels in the Scripture: therefore when the Prophet expreſſeth great compaſſion, and a grief ſutable to it, he cryes out, O my bowels, my bowels! Jer. 4. 19. And towards Ephraim in affliction, ſee what part of God is moſt affected, Jer. 31. 20. My [bowels] are troubled for him. Therefore the Church in affliction is expert in this Argument. Where is thy zeale, and thy ſtrength, the ſounding of thy [bowels] and of thy mercies towards me? Iſai. 63. 15.
And God delights exceedingly to ſhew his pity, and his tender mercies to his people in ſuch a time; he is a God that delighteth in mercy. Micah. 7. 18. and therefore delights to be urged with it, and to have it pleaded in a time of miſery. And for this very reaſon, he maketh our greateſt miſery and moſt forlorne condition, a time of love and mercy. Ezek. 16. 4, 5, 6. Pſ. 136. 23. Luk. 1. 48. And no wonder he takes ſuch a time, ſeeing hee hath moſt glory from his people, for remembring them in a low eſtate.
2. Adde to this another (which indeed is the occaſional motive to it,) our own miſery the proper object of mercy, and the correlative of it. This is a good argument to plead with God, Lord, now I am a fit object of mercy: thou art a God of tender mercies, and thy compaſſions faile not. If ever any ſoul needed tender mercies, I am that ſoul: Behold, Lord, my affliction; ſee Lord, and conſider, behold Lord and conſider, remember O Lord what is come upon us, &c. ſaith the Church often in the Lamentations, Lam. 1. 9, 20. & 2. 20. & 3. 1. Thence the people of God in Scripture uſe to make ſuch large deſcriptions of their ſad condition, as Pſalm 38. throughout, Pſalm 41. 5, 6, 7. & 69, throughout, Iſai. 37. 14, 15. A beggar that hath a maim, a ſouldier that hath the ſcarres of his dangerous wounds to ſhew, hath a great advantage in begging, above thoſe ordinary beggars that can ſhew no ſuch arguments and inducements to pity. Miſery ſpeaks aloud, when he that ſuffers it, it may be, hath not a tongue to utter it.
3. The ſeaſonableneſſe of relief, in ſuch a time, may bee a prevailing motive. Gods ſeaſon of mercy and pity, is our depth of want and miſery: relief in ſuch a condition divers times is double relief: When God helps an Abraham upon the mount, when he ſteps in between a man and the very brink of danger, this endears a mercy. Now when a man can plead with God thus, Lord, thou haſt made me hear much of thy mercy, pity, and bounty; Lord, if ever thou wilt give me an experiment of it, now is a fit time to do it, now I am at a loſſe every way elſe, now I am at the very brink of deſpaire. O what a ſeaſon mayeſt thou now take to engage my heart unto thee! As it is prevalent with a friend to urge, Sir You have often bid me make uſe of you, you have promiſed me many times what you would do for me; now Sir, if you will ever relieve me, now is the time when you may do me a moſt engaging kindneſſe. Thus David prayes Pſalm 69. 13. My prayer is unto thee O Lord, in an acceptable time, ſave me; now deliverance will be welcome, So Pſalm 143. 7.
4. The preſent hindrance that a man finds in the ſervice of God, by an affliction, is of much importance (by way of Argument) in ſuch a ſeaſon. For Gods main inducement in all that he doth, is his own glory. And 'tis a great diſcovery of a gracious ſpirit, when a man deſires not his own eaſe ſo much as Gods glory; nor his own eaſe, but for, and in ſubſervience unto Gods glory; in ſuch petitions there is much ſelf-denyal, and therefore ſuch petitions pleaſe God moſt▪ Theſe kinds of pleas are very uſuall in the Saints and ſervants of God through all the Scripture. In death (ſaith David) there is no remembrance of thee, in the grave who ſhall give thee thanks? Pſalm 6. 5, And what profit is there in my bloud, when I go down to the pit? ſhall the duſt praiſe thee? Pſalm 30. 9. And Heman, Pſalm 88. 10, 11, 12. Wilt thou ſhew wonders to the dead, &c. ſhall thy wonders bee known in the darke, and thy righteouſneſſe in the land of forgetfulneſſe? In the ſame tune is Hezekiah, Iſai. 38. 18, 19 The living, the living, they ſhall praiſe thee: the grave cannot praiſe thee; Lord (ſay they:) this ſickneſſe, this danger of life hazards the the loſſe of many opportunities to do thee ſervice in the World; therefore grant life and health. When a man can go to God, and ſay in ſickneſſe, Lord, thou knoweſt I would live to glorifie th…e. I have done thee little ſervice, I would fain do thee more ere I go hence and be no more ſeen: cut me not off in the midſt of my days, &c. Pſalm 102. 24. When I can aske competency of eſtate, not to ſpend on my luſts, but to glorifie God, benefit the Church, refreſh the bowels of the Saints; and that in poverty grieves us moſt, that we cannot do ſo; to tell God ſo in prayer, how ſucceſſefull is it likely to be? When in ſpiritual deſertion I can ſay, Lord, I want a frame of ſpirit fit to glorifie thee, I cannot pray, read, hear, meditate, without wofull diſtractions; I diſhonour religion by drooping, &c. therefore lift up the light of thy countenance upon me, that I may ſpeak great things of thy name, that I may glorify thee, Pſalm 51. 12. 13, 14, 15. & 142. 7. This Argument alſo affliction ſuppeditates.
5. The advantage which a man in ſuch a condition may make, of an experience of Gods goodneſſe in hearing prayer, in ſuch a needfull time. If a man can plead as David. Pſalm 142. 7. Bring my ſoul out of priſon (i. e.) of ſpiritual troubles, and the righteous ſhall compaſſe me about; and Pſalm 51. 13. Deliver me from bloud guiltineſſe, O Lord, then will I teach tranſgreſſors thy wayes, and ſinners (upon the report of thy mercy to me encouraging them) ſhall be converted unto thee. So Pſalm 32. 5, 6. For this, ſhall every one that is godly pray unto thee in a time wherein thou mayſt be found. If he can plead thus, Lord, give me and others of thy people, an experiment upon which to trust thee with the more boldneſſe for time to come. It's true, thy faithfulneſſe needeth no ſuch avouchers; but my faith, and that of others, needs ſuch props: many of thy people will be much refreſhed by what thou ſhalt do for me; I will tell them what God hath done for my ſoul. Set me up as a patterne of mercy, and tender compaſſions to them that after ſhall believe: 1 Tim. 1. 16. And this Argument alſo an afflicted condition principally adminiſters; becauſe experience of God in an afflicted condition, is a double experience; 'tis more notable, more encouraging then at any other time.
Now, it is true (in the laſt place) none of theſe arguments work any alteration of God, (who is the ſame before we aske as when we aske; and becauſe he intends to give, fits and frames our hearts to aske) but it is much to us, when in prayer we can urge ſuch arguments, as may ſupport our faith in expectation of an anſwer: God is not the more diſpoſed to give by ſuch arguments, but we are made more inclinable to believe we ſhall receive upon ſuch conſiderations; and by ſo believing, more diſpoſed and qualified for the mercies we begge at his hands. Arguments urged in prayer, ſtirre up our faith, and the more faith we pray withal, the nearer are we to an anſwer.
Ʋſe. I ſhall make but this one Uſe of the po…nt, to exhort all that hear me this day, in ſtead of thoſe many uſeleſſe, improper and ſinfull wayes, which they are apt (as moſt people are) to take in a time of affliction, to reſolve upon this courſe. This let me preſſe upon you from theſe few motives.
Mot. 1. 'Tis a courſe that will very much lighten the burthen. Strangulat incluſus dolor.—Can a man (in this ſenſe) carry fire in his boſome, and not be burnt? Prov. 6. 27. Every paſſion (like the heat of the ſtomack, when it hath no food) feeds on the heart, and burns up the ſoul, that impriſons it. The wind impriſoned in the earth, cauſeth earthquakes, and fire pent up in a watry cloud, thunder. No wonder, if grief, whiles it wants that kindly vent, torture a man, raiſe heart▪quakes.
Whereas (on the other ſide) when burthens of ſpirit have vent, that a man can diſcharge them freely in prayer, they are much allayed. Prayer is an exerciſe that warmes a man into an holy ſweat, by which he ſweetly breaths out the malady that vexed him. If a man have but a faithfull friend, that will ſuffer him (under any preſſure) to ſit down by his ſide, and patiently tell him the ſad ſtories of his preſſures, what a refreſhment is it? But to ſee how a child that hath gotten a grievous fall, if he can but go to the father and ſhew him the wound, and complain of the miſchance; if the father will take up the child in his armes, and blow upon the part, it is well preſently! How much more will prayer eaſe an oppreſſed ſpirt by recourſe to God, who is more friendly then a thouſand friends, and more fatherly then a thouſand Fathers? His bowels are beyond thoſe of the tenderer ſex, whoſe pity and compaſſion is commonly moſt abundant, (as Jonathans) beyond the love of women, 2 Sam. 1. 26. and thoſe of the tendereſt relation in that Sex. Can a woman, a mother, forget her ſucking child? &c. Yet will I not forget thee, Iſai. 49. 15.
2 'Tis a courſe that will mightily lay the diſtempers of our own ſpirits, which (ordinarily) are the bellowes that blow every ſuffering into a flame, and make it a devouring fire, that ſhould be but a refining one. A mans heart in an affliction, is like the ſea in a tempeſt, and (as that) diſturbs it ſelf, and toſſeth it ſelf up and down in unquiet motions, one thought (as ſo many waves) daſhing in pieces another; it ſpares no body, falls out with men, quarrels with meer ſenſeleſſe inſtruments, occaſions and providences, takes pet at God himſelfe, and how many thouſands more mad pranks of paſſion and diſcontent doth it play in ſuch a condition? What a frantick, bedlam-frame (for the while) was that of Jobs ſpirit, in his fit of impatience? To curſe the day of his birth, Alas, that day was paſt many years before, and never to return again, a meer non-entity; he might with as much diſcretion have curſed latter Lammas (as we uſe to ſay) a day that ſhall never be; as the day that is paſt, and can be recalled no more. Then he falls out with the knees that dandled him, and the breſts that nouriſhed him, his mother, or (if we can imagine that the faſhion of putting out children to nurſe was then brought into the world) his Nurſe. This was a worſe diſtemper, an unnatural rage againſt thoſe to whom he owed moſt love. And a while after he falls out with God, and will needs reaſon the caſe with him. Like a mad man in a throng, he deals blowes about him, and cares not (or at leaſt conſiders not) where they light, on friend or foe. But when God once brings us down upon our knees, O what a calme is there? How ſoon doth the Soveraignty of God, the holineſſe, juſtice, wiſdome of God, compared with our dependent condition, our baſeneſſe, guilt, folly, &c. (ſet before the eyes of the ſoul when it is powred out in prayer) make us tame and meek▪ and ſelf-reſigning and reconciled to Inſtruments, even bleſſing them that curſe us, and praying for them that deſpitefully uſe us, and laying our mouthes in the duſt, that God may be glorified in our abaſement.
And 'tis a ſpecial mercy of God, and excellency in prayer, that we become thereby, ſo far Maſters of our ſelves. And ſo much the greater, becauſe it is the greateſt miſery in the world to be torn to pieces (as Actoeon in the Poet) by a mans own kennel of unmortified paſſions; to bee condemned to eat up and devour a mans ſelf, becauſe he cannot better his own condition, or hurt others; to gnaw a flint, whence a man can get nothing but broken teeth; and (in a word) to adde affliction to a mans affliction, by acting foreign, in vexing himſelfe; and tire a mans ſelfe (like a skittiſh Jade) more with flinging then with his burthen.
3 It is a comfortable evidence of, and help unto, the
1 Preſent Sanctification,
2 Future good iſſue
of our afflictions.
1 Preſent ſanctification of afflictions is both diſcovered and promoted, by the kindly temper of the ſoul towards, and in the duty of prayer.
1 Diſcovered, becauſe it actually fulfils one of thoſe gracious ends which God aims at in affliction, the bringing us upon our knees. Phyſick then doth moſt good, when it opens proper paſſages to vent noxious humours. Then the rod doth a child good, when it brings down his ſtubborn heart to his knees. Therefore we leave not whipping till a child begs forgiveneſs.
And (on the other ſide) take this for a certain Rule. A prayerleſſe affliction is alwaies an unſanctified affliction. It was then grievouſeſt charge that Jobs friends gave in againſt him, that in his affliction he reſtrained prayer, Job 15 4.
2 Promoted becauſe it fetcheth a power from heaven to improve the rod. As every other creature of God, ſo the rod is ſanctified by the word and prayer. But much of this hath been touched upon before. Wherefore I paſſe it here.
2. The future good iſſue of an affliction may be concluded, and is promoted by the prayer fulneſſe of the Spirit in trouble And this iſſue is,
1. Partly the glory and honour of our graces, ariſing from ſuch a tryal: 'tis in prayer that a ſuffering Saint moſt acts faith, patience, humility, ſorrow for ſinne, &c. The honour of our graces (as the honour of Knighthood in England) is uſually received upon the knee. And no wonder, for Prayer is the paloeſtra, the arena, the theatre, the artilleryyard of all our graces, in which they ſhew their activity.
2. Partly the removal of trouble it ſelfe, God (like a good Phyſician) till wee ſweat kindly, lays on more cloaths, and applies more heat: but when we do ſo, he withdraws them as faſt, in ſuch a method and proportion as our neceſſity will permit. I will not (ſaith he) contend for ever, nor will I be alwayes wroth, lest the ſpirit ſhould faile before me, and the ſoul which I have made. Let God march never ſo much like an enemy towards a poor creature, yet he is ſo generous an enemy, that he never puts to the ſword a ſubmitting ſupplicating foe. As 'tis ſaid of the Lion,—Satis eſt proſtraſſe, &c.
Ira ſuum finem, cum jacet hoſtis, habet.
That proſtration abates his rage, and he never preyes upon a man that he finds fallen flat upon the ground. Sure the Lord will not be ſo cruel, as to give no quarter to a poor creature begging it at his hands. You know how Benhadad eſcaped, by caſting himſelfe upon the mercy of the King of Iſrael. Coe t…ou, and do likewiſe. For the Lord delights not to grieve or vex the children of men, Lam. 3. 33. He looketh on men, and if any ſay, I have finned and perverted that which is right, and it profited me not; He will deliver his ſoul from going down into the pit, and his life ſhall ſee the light, Job 33. 27, 28.
I might adde divers other motives, but the reaſons may all be revived here as inducements: and I haſten.
Object. But here lies the ſadneſſe of my condition, I am under grievous afflictions, and when I ſet my ſelfe to complain of them to God, I cannot pray, my tongue is ſtrangely tyed, that I have ſcarce a word to ſay: what ſhall I thinke of my felf? What ſhall I do in ſuch a caſe?
Anſw. Thou that thus complaineſt art either
1. An utter ſtranger to the duty of prayer at other times; or,
2. One that at other times haſt been well acquainted with God, and that duty, but now art in an unwonted deliquy, or ſwound of ſpirit, that thy wonted ſpirits faile thee to performe it. And according to this difference of perſons, muſt my Anſwer to this Caſe be different.
(1) Thou that art a ſtranger to all acquaintance with God in this way,
1. Look on this as a juſt band of God upon thee, (and that which is intended by him, and ſhould be received by thee as an heavy aggravation of his preſent judgment upon thy ſoule) that thou, who when thou waſt free, wouldst not pray, and didſt neglect to get acquaintance with God, ſhould'ſt now be ſo ſhut up as not to be able to ſpeak a word for thy ſelfe in ſo needfull a time. God deals with thee as juſtly as may be. You would not pray, ſaith God, and now you ſhall not pray. And 'tis a ſad ſymptome that (at leaſt for the preſent) God intends little good to ſuch a ſoul, that he leaves at this paſſe. For if, when God intends no good to a people, he forbids his ſervants to pray for them, and ſtops the mouths of his Prophets, as Jer. 7. 16. & 11. 14. & 14. 11. Much more, when he reſtrains a man in miſery from ſpeaking in his own condition. For when God intends to hear, he prepareth the heart to pray, Pſalm 10. 17.
2. Be humbled and afflicted greatly before the Lord for the former neglect of acquaintance with him, and know, that God intends this ſtraightening of thy ſpirit in ſo needfull a time of trouble, as thy greateſt affliction. Take it then as ſuch, and account it thy greateſt burthen, that God ſhould be ſo farre diſpleaſed with thee▪ as that he will not only not hear thee when thou ſpeakeſt, but alſo ſhut up thy mouth that thou canſt not ſo much as ſpeak to him: As when a Prince bids ſtop the mouth of a Petitioner. As hardening the heart judicially, is the greateſt judgment that can befall a man on this ſide Hell▪ becauſe it ſhuts a double doore on a man to exclude him from mercy; both a doore of mercy and admittance on Gods part (during that condition;) and a door of repentance and penitent addreſſes, on his own: So doth this judicial ſhutting up the heart against prayer, put a carnal man in the inner priſon of judgment and wrath, and puts his feet in the ſtocks, ſo that the ſoul, which ordinarily goes to God on the feet of prayer, cannot now ſtirre ſo much as one ſtep towards reliefe. Now therefore acknowledge and bewayle thy former neglect of calling upon God, whiles he was near. God is farther off from unconverted ſinners in adverſity then in proſperity, becauſe then it is a time of judgment; and 'tis part of their plague, that God will laugh at their destruction, Prov. 1. 26. 27. Be-fool thy ſelfe, and be-beaſt thy ſelfe before God, that thou ſhouldeſt be ſo improvident, as to neglect the providing of any materials to build thee a ſhed againſt a ſtorme, or to think that thou ſhouldeſt never ſee a time in which thou ſhouldſt have need of God. Say, Lord, thou art juſt, but I am wicked. It is righteous with thee to ſtamp my puniſhment with the very image of my ſin. Thou art righteous, though thou ſhouldſt never open my lips or my heart, though thou ſhouldeſt ſeal my condemnation to my ſoul, by ſealing up both my heart & mouth and not ſuffering me ſo much as to open my mouth to petition for a pardon.
3. Earneſtly g…oan and ſigh hefore the Lord (as thou canſt) deſiring him that he will not take againſt thee the advantage which thy provocations have given him, that he will enlarge thy heart, and beſtow upon thee the Spirit of ſupplication. And who knowes whether in praying that thou mayſt pray, God may not teach thee to pray? 'Tis not for nothing that God bids even carnal men to pray, Act. 8. …. Though they cannot pray acceptably without the Spirit, ſure, 'tis becauſe (in his ordinary way of diſpenſation) the Spirit of prayer is given in praying, as the ſpirit of faith is given in hearing, though we cannot hear acceptably, without faith. Me thinks the words hold forth no leſs, Luke 11. 13. He gives the Holy Spirit to them that aske him. We cannot aske the Spirit as we ought, without the Spirit: yet we get the Spirit in asking.
4. Think not thy preſent eſtate utterly irremediable. For (though there be a time when God will not be found of ſinners, though they ſeek the bleſſing with tears, Heb. 12. 17. yet) know that there is no time, in which he excludes a penitent and ſincere hearted petitioner. And the reaſon why many a prophane Eſau failes in finding, is becauſe he failes in ſeeking.
If thy heart be now ſo affected, as is before deſcribed, know, God hath in part heard thee, in giving thee an heart ſo ſeriouſly affected with its own barrenneſſe, deadneſſe, and impenitency: and know farther, that barrenneſſe felt, and complained of, and groaned under, is no more barren, but (occaſionally) fruitfull in many ſweet affections, though yet thou be ſtraightened in expreſſions. And there may be more prayers in one groane from an heart that is ſenſible of its own inability to pray, then in many large diſcourſes and …rations to God from a formal and cuſtomary devotion.
5. Shouldſt thou dye in this condition, with thy face towards heaven, yet thou mayſt dye with hope, that thy preſent ſeed time of tears ſhall end in an harveſt of joy; that though thy mouth be ſhut on earth, yet (ſeeing God hath opened thy heart) it ſhall alſo be opened in heaven. The Thiefs prayer on the Croſs was an effectual prayer, though but a ſhort one. Let that keep thee from deſpair; but let it not encourage thee to preſume▪ He that made but one prayer in his life, and that at the hour of death, yet that one prayer prevailed to open Paradiſe. I fear his example hath occaſionally ſhut it to thouſands of preſuming ſinners, that have preſumed upon the ſame admittance; yet, as to thee, whoſe heart God hath opened, I dare preſent it as an encouragement. Tell me not, God opens not thy mouth; if the heart be open, 'tis far more then if the mouth were never ſo enlarged. One ſigh in ſecret of a broken heart, is more then many loud howlings of frighted Formaliſts and Hypocrites. That key that opens the heart, will open heaven too.
6 (And laſtly) Now reſolve (in the ſtrength of Chriſt and the Covenant of Grace, which hath layd help upon him for thee) that if ever thou get out of the preſent trouble, if ever thou be enabled to break theſe bars of indiſpoſition & ſtreightnedneſſe of ſpirit, thou wilt never be ſo neglectful of maintaining the acquaintance thou haſt gotten with God, as thou haſt been in getting it. And take heed for time to come, that thou performe thy reſolutions in that kind. Take heed, prove not ſo ungrateful or ill-natured, as to look no more after God when once the preſent turn is ſerved, and thou thinkeſt thou canſt go alone. Let God ſee that thou ſeekeſt his acquaintance for his own worth and excellency, not meerly for mercenary ends, and thy own neceſſities▪ Leſt God deal with thee for time to come, as men uſe to deal with thoſe that haunt them only when they have need of them; leſt he reſolve not to be at home when thou knockeſt for him henceforward, and avoid all occaſions of being ſpoken withal; walk on the other ſide of the ſtreet, that hee may not meet thee, and be occaſioned to take notice of thee, and know thee afar off, look high, Pſalm 138. 6.and keep diſtance: and either in judgement ſhut up thy mouth and heart to prayer again (which he may eaſily do, 'tis but with-holding the ſupply of the Spirit) and thou art as dead as a doornaile (as we uſe to ſay) or elſe open it in a greater judgment, to let thee tire and weary out thy ſelfe with ſuch cryes and howlings as hee is reſolved to turne the deafe ear unto. And that is an heavy judgement to have the mouth opened in prayer, and heaven ſhut againſt it, Lam. 3. 8.
(2) If thou be one of that holy generation of Seekers (not above duty, but under it) Pſalm 24. 6. Haſt by a conſtant intercourſe with God, entered an holy acquaintance with him in former times, and therefore takeſt it ill that thou canſt neither ſend to him, nor hear from him now; that, at ſo needful a time thou haſt loſt thy wonted correſpondence, and canſt not (becauſe all thy wonted poſts of holy and flaming affections and importunate expreſſions, are ſtopped) give him intelligence of thy condition.
1 Do not judg over harſhly of thy ſelf becauſe thereof. For it is a thing under the greatneſſe of trouble, incident to the beſt of Gods Saints; and is not ſo much to bee imputed to them, as to the burthens that oppreſſe them. Curae leves loquuntur, ingentes ſtupent. Little troubles are loud, but great ones dumb. 'Twas Hezekiahs caſe, Iſaiah 38. 14. Lord, I am oppreſſed: The Hebrew word, foreign, being a Verb of the third Perſon, and Feminine Gender, (ſaith one of the Rabbins) hath relation …o foreign, ver. 12. which we tranſlate a pining ſickneſſe; and 'tis as much as if he had ſaid, My waſting Diſeaſe hath ſo ſpent my very ſpirits, that I am grown a meer ſtock, ſo dull and ſtupid that I cannot perform any duty of Religion as I would. And 'tis the uſual complaint of moſt of Gods people, that the weakneſſe of their bodies in ſuch a condition much deadneth the vigour and activity of their ſpirits. 'Twas Jobs caſe chap. 6. 3. My grief is heavier then the ſand of the ſea, therefore my words are ſwallowed up. Verba mea ſemeſa ſunt, (ſo ſome render the word foreign) fract a ſunt, corrupta ſunt; therefore my words are broken, mangled words. Broken expreſſions are the very gobbets of a broken heart. Others read it as we, Verba mea abſorbentur, my words are devoured or ſwallowed up. My ſorrow feeds ſo upon my ſpirits, that it devours my very words, and doth not leave me ſo much as the ſlender eaſe of a complaint. A metaphor taken from the quickſands in the ſea, that ſwallow up a ſhip, hulk, and maſts, and ſayles, and paſſengers, and all, at a morſel (as it were) to which he alludes, as appears in that he compares his grief to the ſands in the former part.
This heart-oppreſſion, like a known melancholy diſeaſe in the night, with which ſome perſons are troubled, ſo oppreſſeth the breſt, that a man cannot ſpeak. This was Hemans diſeaſe (an holy man too) Pſal. 77. 4. I am ſo troubled that I cannot ſpeak. Nay, (farther) a Saint may be ſo low under hatches in affliction, eſpecially in ſoultroubles, under the Spirit of Bondage, or ſpiritual deſertion, that his very eyes are ſhut as well as his mouth. Mine iniquities (ſaith David) have taken hold on me, ſo that I cannot look up, Pſal. 40. 12.
If this be thy caſe, then be ſure, God pities thee the more, by how much the leſs thou art able to ſpeak for thy ſelf. As we uſe to pity little children and perſons that are dumb, and are ſenſible of the injuries done to them more then to others. Alas, poor ſouls (we uſe to ſay) they cannot ſpeak for themſelves. Nay, we pity an horſe, and ſuch other unreaſonable creatures, when miſuſed upon the ſame account. Alas, poor dumb thing, who would uſe a dumb creature ſo? Sure then God muſt needs be more tenderly pitiful to a ſoul in ſuch a condition. And our Mediator, our Advocate in heaven, muſt needs be the more eloquent in pleading for the Saints his Clyents, when they are under ſuch a tongue-tyed condition. Alas, (ſaith Chriſt) poor ſoul? Father hear me for him, he cannot ſpeak for himſelf. His condition ſpeaks aloud for him, becauſe it hinders him from ſpeaking.
2 Know, there be ſecret wayes of acquainting God with thy ſtraights and preſſures, when the more viſible and ſenſible outlets and avenues of the ſoul are all blocked up. They that are skilled in the Military Art, have ſometimes ſhot intelligence in a bullet, in the head of an Arrow, when the City or Caſtle hath been beſieged on all parts, ſo cloſely that no ordinary way of correſpondence with their friends hath been left open. And this intelligence, though it bee ſhort, and ſmall in bulk, yet may be as pithy, and as much in ſubſtance and uſe, as a whole ſheet of paper written all over, We ſtarve; or, We want Ammunition, or men to man our works; ſo, A few dayes, and (without relief) we can hold out no longer; is as good intelligence as can be in ſuch a caſe. It may be thou canſt not tell God a large ſtory how 'tis with thee, nor limne out thy ſad caſe in lively colours, canſt not paint thy preſent death to the life, or give light enough by thine expreſſions to diſcover the darkneſs of thy afflictions, as David & Hezekiah have done when they recovered their tongues again, but yet thou canſt ſay, Lord I want, Lord I am ſick, Lord I faint, Lord I dye, &c. Thou canſt, (with the Publican) ſay, Lord, be merciful to me a ſinner. Luke 18. 13. With David in his troubled condition, But thou, Lord, how long? Pſal. 6. 3. With Hezekiah under his fainting fit, thou canſt chatter, Lord, I am oppreſſed, undertake for me, or eaſe me, Iſai. 38. 14. And if thou canſt not do ſo much, yet thou canſt ſet thy ſelfe as in the preſence of God, and even out of the mouth of hell look towards his holy Temple; caſt a begging look, (as children do towards ſome Sweet meats they dare not ask for) towards the Throne of Grace; ſo Jonah did, Jonah 2. 4. Thou canſt ſigh and groan. Now this is ſufficient intelligence to God, whoſe bleſſed Spirit ſpeaks in theſe groans, and he underſtands, foreign, the general bent, inclination, and affection of the Spirit; and from it can pick out his meaning, becauſe he ſearcheth the heart, Rom 8. 27. As a Nurſe can make engliſh of the ſtammering & broken ſpeech of the child, nay, the mother ſometimes knowes by the looks of the child what its mouth waters for; and a skilful Antiquary can write an Hiſtory out of the broken Inſcriptions of old coynes and Monuments of Antiquity, becauſe he is acquainted, and uſeth to commune with thoſe kind of fragments. And take this for a certain rule, a man may have much of the ſpirit of prayer, who hath very little of the Gift of prayer, and ſo may be ſtreightned very much in this, when his heart runs over with the abundance of that.
3 Yet is not this condition to be rested in (it being that that keeps the ſoul in a famiſhing eſtate) but the Saints of God ought by all means to endeavour the recovery of their freedom and liberty of ſpirit and expreſſion in duty; as knowing, that much of the comfort, ſupport and ſtrength of their ſpirits is abated whiles they are thus tongue-tyed.
And therefore (for recovery out of this ſpiritual diſtemper) I would preſcribe theſe Helps
[1] Examine carefully what it is that ſtreightens the ſpirit, and ſhuts the mouth: which may be
(1) The greatneſs of your burthen (as before) And that you ſhal know by theſe two Marks
1 If it indiſpoſe you to all other imployments as well as to prayer. Thus 'twas with the Author of Pſ. 102, the Title of the Pſalm tells you his condition; he was one whoſe ſpirit was over-whelmed; and how doth that appear? My heart (ſaith he) is ſmitten like graſs, and withered: (a metaphor taken from froſts that nip the graſſe, and intercept the juice that ſhould come from the root to the blades, and ſo it becomes withered) ſo (ſaith he) the extremity of my trouble withers and ſhrivels up my very heart; ſo that I am like a dead ſapleſſe thing. But it may be he was only ſo in the matters of God, and then it might poſſibly be his ſin. No, he was ſo in all humane affaires too. I forget (ſaith he) to eat my bread, verſe 4. No wonder (ſaith hee) if I bee withered in the affaires of my mind, when I grow even careleſſe of my very body, [I forget to eat my bread.]
2. If it ſhut up the heart in complaining to man, as well as in complaints to God. A troubled ſoul goes to a godly Miniſter, it may be, and thinks to utter to him all that is in the heart, and fain would unloade it ſelfe in his ears; but finds it ſelfe ſo ſtraightened, it can ſcarce ſay a word, that it came for (and that not meerly thorow fear, or temptation (as at other times) moving it to conceale the Devils counſell, but) out of diſtraction and oppreſſion of ſpirit. Now if this ſame ſoul find it ſelfe in the ſame condition before God when it ſets to prayer, it may lay the blame hereof on the greatneſſe of its burthen, and content it ſelfe in the aſſurance of as kind an acceptance of its ſighs and groans, as if they were drawn out in long prayers. But if the ſtraightneſſe be not towards men or other imployments, but only in duties to Godward; then enquire after farther cauſes, whereof take theſe following.
(2.) The admiſſion of ſome late grievous ſinne, that yet is unrepented of. Guilt is a tongue-tying thing. When the man in the Goſpel, was taken without a wedding garment, the Text ſayes, foreign, he was ſpeechleſſe, Mat. 22. 12. his mouth was ſtopped with a gagge. Great ſins are great gaggs. And 'tis not only ſo with the unregenerate, but with the Saints alſo. See it in Davids example, Pſalm 51. 14, 15. Deliver me (ſaith he) from blouds O Lord; then my tongue ſhall ſing aloud of thy righteouſneſſe. Open my mouth, &c. Davids lips had a padlock upon them, guilt had locked them up: He dared not ſpeak to God, whom he had ſo grievouſly offended. And no wonder, if Saints dare not ſpeak where they are ſure not to ſpeed; if they be dumb when they know God is deaf. David knew well enough, that ſinnes make Gods ear heavy, as he informes us, Pſalm 66. 18. If I regard iniquity in my heart, God will not hear my prayer? and the Prophet Iſaiah tells us no leſſe, Iſai. 59. 1, 2. The Spirit of prayer alſo will be grieved, and depart from us, if we defile his lodging; he is a pure, an holy Spirit, Eph. 4. 30.
In this caſe, the counſel of Zophar to Job, 11. 13, 14. is very good. If thou prepare thine heart, and ſtretch out thy hands towards God, If iniquity be in thy hand, put it far away, &c. So ſhalt thou lift up thy face [confidently] &c.
Search out the ſinne and remove it by renewed repentance, and the freſh application of the bloud of Chriſt by faith (which is the fountain of Evangelical repentance) and then try again; the Spirit of Grace that enables thee to mourne, will bee a Spirit of Supplication too, Zech. 12. 10.
(3.) Sometimes Gods glory is the cauſe of thy reſtaints of ſpirit, God intending to teach thee that all thy enlargements are from him alone: We often pray in the ſtrength of natural parts, or gifts, at the beſt; and it may be we idolize theſe laſt in our ſelves and others. Now God may (in his wiſedome) leave us to ſtraightenedneſſe of ſpirit in prayer, to make us leſſe depending upon thoſe helps And this he will do (to chooſe) at ſuch a time, when afflictions are heavy upon us; becauſe that is a time (if any be) when it may be ſuppoſed, neceſſity will enlarge parts and gifts to the utmoſt. Afflictions are uſually incitements, and occaſions of enlargement in prayer. God makes account, that at that time he ſhall hear from his people, Hoſ. 5. 15. and in our ſtraits commonly we give God many faire words, are rhetorical more then ordinary, flatter with our lips, Pſalm 78. 36. A Scholar at the Ʋ niverſity, that ſeldome writes, and it may be (if he do oftner then ordinary, yet) writes curtell'd letters to his friends at other times; yet againſt Quarter-day, when hee needs his penſion, will be ſure not to fayle of a large letter, and a bill of expences annexed. Hence oftentimes the people of God are very fondly conceited of afflictions; and under deadneſſe of ſpirit, are too apt to wiſh them, out of a conceit that when they come they are able to make great uſe of them to quicken their hearts to prayer. But the Lord chaſteneth their fooliſh expectations divers times, by ſtopping their mouths under thoſe very troubles whence they hoped for great improvements and enlargements: hereby teaching them, that the Spirit of ſupplication as well as the Spirit of ſanctification, bloweth where and when he liſteth, John 3. 8.
This caſe whenever it befalls any (as we may gheſſe when it doth ſo by our former valuation of gifts, and conceits of improving afflictions, &c.) calls upon ſuch perſons to give God the glory of his own peculiar attribute, the preparer of the heart; and the Spirit, of its own office, the Spirit of Supplication; and call for, and rely on divine aſſiſtance meerly in that work.
4. Sometimes, miſapprehenſions of God, may be the cauſe of ſtraightneſſe in duty. Thoughts that God is our enemy, &c. And then we deale with God as we do with our beſt friends many times in an humour; we have a conceit that they have done us a diſcourteſie, or are fallen out with us, (it may be upon ſlight reports, or other as ſlender evidence) and then our ſtomacks preſently ſwell ſo bigge, that we cannot ſo much as ſpeak to them. Pride and diſcontent will ſo ſwell a mans ſtomack (like ſpleen winds) up to a mans mouth, that he cannot ſpeak, except to belch out the language of diſcontent and paſſion.
Sometimes we conceive God ſo offended at us, that he caſts away our prayer, Lam. 3. 8. And where a man hath little hope to ſpeed, he will have very little heart to ſpeak; whereas hope to prevaile is the moſt fluent fountain of Rhetorick that can bee; thus want of Faith makes the voyce of prayer, ſtick in the teeth, as we uſe to ſay. The Spirit of Adoption only, is the Spirit of Supplication; and a man cannot pray ſo much to the purpoſe, as when he can call God Father. Then we cry, 'tis foreign, Rom 8. 15. When David was in that grievous trouble, Pſalm 116. What lets his tongue looſe in prayer? I believed, ſaith he, therefore, I ſpake, v. 10. Friends; prayer is the child of Faith, not Fancy; not the voyce of Invention, but Affection; begotten not in the brain of an Oratour, but in the heart of a child. A child is very copious and fluent in expreſſion commonly when he complains to a Father; but will lye ſtill, and cry it out in a ſullen mood, and ſay never a word, if a ſtranger aske, what ayles it?
The cure in this caſe is. Look over all your evidences, remember dayes paſt, and the years of the right hand of the moſt high; thy ſongs in the night, and his mercy and lovingkindneſſe in the day. Call to mind promiſes of everlaſting love, in, and notwithſtanding the heavieſt afflictions; apply them and labor to urge them. Challenge God upon old acquaintance, as Chriſt, My God, my God, why haſt thou forſaken me? Mat. 27. 46. O Lord, how comes it to paſſe now, that I have loſt my acquaintance with thee? Lord, return and viſit me with thy ancient loving kindneſſes, Pſal. 25. 6.
[2] After diſcovery and removal of the impediments and obſtructions aforeſaid, Study your own caſe diſtinctly and clearly. A man that hath but confuſed notions of a thing, is not able to make a clear and diſtinct relation of it. Sometimes we cannot pray becauſe we know not what to ask, Rom. 8. 26. We know not what to ask, becauſe we know not diſtinctly what ails us; troubled we are, but we cannot tell why. As a man divers times in diſtemper of body; let a Phyſician come to him, ask him how he doth? he will tell him, Sick Sir, very ſick. But ask him, where the ſeat of his diſtemper moſt lyes? he cannot tel, he is very ill, and that is all that he can ſay. Thus many a man is troubled in mind indiſtinctly and confuſedly. Now ſuch a man cannot but be ſhut up in prayer. The head is clouded, and that cloudeth the heart. And as in a miſt, a man ſees Objects at a diſtance that fright him, but (becauſe he ſees them in a miſt) he can give no diſtinct intelligence of them: So here. And oftentimes melancholy of body concurs to hinder, by darkning the judgment, and diſtracting the fancy.
[3] Study Gods Promiſes, and let them dwell in you plentifully. And eſpecially ſuch Promiſes as moſt concerne your condition, ſo diſcovered. When David hath a Promiſe, he never wants a Prayer. How often, Pſalm 119. doth he urge God upon his Word, ver, 25, 28, 58, 116, 169. The Word is the quiver of all thoſe holy Arrowes, by which a ſtraitned ſoul ſhoots intelligence to Heaven. Prayer is nothing but the Eccho of a Promiſe [I will eaſe thee ſaith Chriſt, Matth. 11. 28. [O eaſe me,] ſaith the ſoul. [Wait, and God ſhall ſtrengthen thy heart,] ſaith the Word; Pſal. 27. ult. [Strengthen my heart,] ſaith the ſoul. [My grace is ſufficient for thee,] ſaith the Lord, 2 Cor. 12. 9, [Let thy grace be ſufficient for me,] ſaith the ſoul of a praying Chriſtian. Get a Promiſe, and thou h…ſt a great deal of cloath for prayer it lacks but cutting out.
[4.] Stir up the grace of God that is in thee.
1 By Meditation. Meditation is the bellowes that ſets grace a flaming. Meditate upon the forementioned Subjects, thy owne preſent condition, Gods love and Promiſes; add to them thy frequent paſt experiences, the nature, uſe, neceſſity of maintaining intelligence with God in thy condition; the nature, uſe, ends of an afflicted eſtate; the Duties that God expects from thee in it, and many more ſubjects of this or a like nature. And thou wilt find it with thee as with David Pſalm 39. 3. My heart was hot, I muſed, the fire kindled, then I ſpake with my tongue. He was dumb before, but the heart growes ſo full now, it muſt needs out, or 'twill break for want of vent. Set before thee (as matters of Meditation) the chapters and places of Scripture that have been penn'd by the Saints in thy condition.
2 By frequent eſſayes. Thou canſt not pray. How often haſt thou tryed? It may be once or twice, and then grown weary. Try again, man, and again, and again, till thou canſt. Some never work well till they are warm.
Obj. But I can ſay nothing.
Anſw. Then go and complain, Lord, I would pray, but I can ſay nothing. Then look out a Promiſe, and turn it into a Prayer, and if thou canſt do no more, riſe again, and anon fall to it again. Thus children learn to ſpell, read, and write. What if thou go three, four, twenty times together, and be able to ſay but a few words, & thoſe ſtil the ſame, Chriſt did ſo in his Agony. In ſuch a caſe, if thou haſt a good form by thee of another mans, I know not why (at leaſt) the viewing (if not uſe) of it may not quicken the Spirit of Prayer in thee. C…u…ches may help us when we are lame, that hinder us when we are ſound.
3 If thou cauſt get a godly experienced friend to pray with thee, diſcover thy caſe to him as well as thou canſt, and let him ſpread it before the Lord, and labor thou to joyne with him. Iron ſharpneth iron, ſo doth the face of a man his friend. In ſuch holy communion one prayer begets another. Two lying together grow both warm. Or get ſuch friends to pray for thee, 1 Cor. 1. 11. Paul acknowledgeth a great deal of help from the Corinthians prayers.
A diligent uſe of theſe means, and frequent application of thy ſelf to the uſe of them▪ wil by degrees recover thy loſt acquaintance with God again.
FINIS.