334. God is so powerful an agent that he can overthrow all. He can overthrow the carnal principles of reason, which every natural man hath in the fort of his soul. He presents to men the condition they are in by nature, and lets in a taste of his vengeance. When God in his ordinances shews greater reasons for goodness than Satan can in his carnal courses, then all falls down. Those, therefore, that are not fully subdued, yet let
228 DIVINE MEDITATIONS AND HOLY CONTEMPLATIONS.
them come to the ordinances, for then they are within God's reach. When the word of God discovers the baseness, vileness, and danger of sin, then the soul stoops. Therefore let none despair ; for though thy heart be stone, yet God can work powerfully. Nothing is difficult to infirmities ; but it is a divine work to pull down a wicked sinner.
335. However we take pains in our callings, yet the ability and blessing comes from God. We pray for daily bread, and yet he gives it, though we labour for it. There is a gift of success, which, unless it be given us irom above, we shall, with the disciples, ' catch nothing,' Luke v. 5.
336. Gifts are for gi-ace, and grace for glory. Gifts are peculiar to some men, but grace is common to all Christians. Gifts are peculiar to many, and common to such as are not good. Gifts are joined with great sins, but grace hath love and humility to take down the soul. The devil hath lost little of his acuteness, but yet he remains mischievous. So many men have great parts, but they have also a devilish spirit. Grace comes from more special love, and yet men had rather be accounted devils than fools. Account them men of parts, and then count them what you will.
337. It is a hard matter to find out the least measure of grace and the greatest degi'ee of formality ; for as painting oftentimes exceeds the thing, so doth an hypocrite oftentimes make a greater show ; but the least mea- sure of saving grace is from desires. And these are known to be saving, if they proceed from a taste of the thing, and not merely from the object; and therefore we must distinguish between afi"ections stirred up and the inward frame; for those that are suddenly stirred up do presently return. The waters in the bath* have a natural hotness, but water, when it is heated, will return to its former coldness.
338. Though we be sure of victory over our spiritual enemies, yet we must fight. The conquered kings must be fought withal. Christ, that fights for us, fights with us and in us, and crowns us when all is done. And the time will come, ere long, when we shall say of our enemies as Moses said of the Egyptians, ' Those enemies that we now see, we shall see them no more for ever,' Exod. xiv. 13 ; 'Be strong therefore in the Lord, and in the power of his might,' Eph. vi. 10.
* That is, ' hot-spring.' — G.
NOTES.
(a) P. 197. — ' St Augustine hath an excellent discourse,' &c. A reminiscence rather than quotation of a frequent illustration from this Father. Cf. any Index of his works sub vocihus.
(b) P. 201.—' As a man that is called,' &c. See note a, Vol. V. p. 408.
(c) P. 204, — 'It was a rule in the ancient time, "Lay thy hand,"' &c. As already noticed, this 'rule' is embodied in the sentiment ' Speed the plough.'
{d) P. 211. — ' The very heathens could say, that we must not go out of our station till we be called.' A commonplace of Cicero and others of the ancients who have written striking things against suicide.
(e) P. 218. — ' The heathens could say, that the praising of a man's self is a burdensome hearing.' This idea is found in Demosthenes' great speech ' De Corona.' [Reiske ed., p. 226, line 20 ; Bckker, § 4.]
(/) P. 226. — ' There is one saith well, " A child of anger, and a child under anger." ' Bernard and Augustine furnish the thought, and the distinction is common to all the Fathers. G.
THE KNOT OF PRAYER LOOSED.
THE KNOT OF PRAYER LOOSED.
NOTE.
'The Knot of Prayer Loosed' forms Ko, 16 of ' The Saint's Cordials ' of 1629. It wa3 not inserted in the after-editions. Its separate title is given below.*
G. *THE KNOT OF PRAYER LOOSED.
In One Sermon.
Wherein is shewed,
The Conditions, Limitations, Qualities, Companions, and
Attendants of Prayer ; The Causes of the DifBculties therein : How to
pray as we may be heard, nourishing and quick-
ning our Faith, &c.
Praelucendo Pereo.
Vprightnes Hath Boldnes.
James. 1. 5. // any of you lacke wisedome, let him aske of God, ivho giveth to all men liberally, and upbraideth not, and it shall be given him..
LONDON,
Printed in the yeare 1629.
THE KNOT OF PRAYER LOOSED.
Ask, and it shall be given you; seek, and ye shall find; knock, and it\shall he opened unto you: for every one that asketh, receiveth ; and he that seek- eth,findeth; and to him that knocketh, it shall be opened. Or what man is there of you, ivho, if his son ask bread, will (five him a stone? or if he ask a fish, will give him a serpent ? If ije then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask them .- — Mat. VII. 7-10.