his Priesthood that without it he had not been a compleat Priest c. But let none imagine that by this our endeavour to vindicat the sufficiency and efficacy of Christs death that compleat ransom for our sins abstracting from all other grounds of faith and consolation which our compassionat Saviour out of his tender bowels hath been pleased to super-add that our joy may be full and stable we did purpose to call in question the truth or to diminish the worth and prevalency of Christs Intercession which is such a sufficient abundary as that (k) Ibid. ch 9. pag. 124. Author speaketh of consolation to poor believers a (l) Ibid. ch 5. pag. 89. daily preservative and continual plaister to heal all their sins Oh! let us abominat such a cursed designe and thankfully prize and improve this great priviledge that we have such a noble Advocat and Intercessor appearing in heaven for us O! let us therefore come boldly unto the throne of Grace that we may obtain mercy and find grace to help in time of need Heb. 4.16 Having premised these things for guarding against extreams and for discovering 1. That the Jews enjoyed not the priviledge of Christs intercession 2. Yet notwithstanding they wanted nothing absolutly necessary for their salvation and happiness we come now to give a positive and direct answer to the question viz. That the beleeving Jews were under the same covenant of grace which we are under that they had the same promises the same crown proposed to them and the same way to life and felicity so that they wanted nothing essentially requisite to their happinesse for as now there is not so neither was there then any other name given among men whereby they must be saved but the name of Jesus Christ neither now is there or ever was there salvation to be found any other way Act. 4.12 He is the Lambe slain from the foundation of the world Rev. 83.8 Jesus Christ the same yesterday and to day and for ever Heb. 13.8 He is the Lord which is which was and which is to come Rev. 1.8 God was saith the Apostle speaking of the time past and of the Jewish Church 2 Cor. 5.19 in Christ reconciling the world unto himself The promise then was made and ordained in the hand of a (m) This Mediaâ—â—r was not Moses as some think but he who was that rock that followed the Israelites in the wildernesse 1 Cor. 10.4 vid. Calv. in locum albeit we dissent not from Diodati who will have this spoken of Moses as atype of Christ for that glosse comes home to our point Mediator Gal. 3.19 Yea in some sense they had the benefit of his intercession for he being then slain in the irrevocable and infallible decree and fore-knowledge of God his blood then though not actually shed did cry and as properly as Abels after it was shed but this as hath been shown was no proper intercession and rather the cry of the sacrifice then of the Priest But 2. Though Christ was a compleat Priest and Saviour of the Jews yet great and many are the priviledges of the Christian Church beyond the Jewish in which respect judicious Interpreters do think that the least in the kingdom of heaven that is to say they under the full discovery of the Gospel mysteries is said to be greater then he who was one of the greatest of them that were born of women Mat. 11.11 and Heb. 7.22 Christ is said to be made a Surety of a better Testament and Heb. 8.6 to be the Mediator of a better Covenant and upon this speciall account and by way of excellency 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is called the Mediator of the new Testament Heb. 9.15 and 12.24 And that not only because Gospel-ordinances are now more clear full and spirituall but also because of Christs ascension into heaven his appearing there in our name as Gods remembrancer for us and as (n) M. Goodwin loc cit Ch. 3. pag. 88. one speaketh the rain-bow about the throne that when the Lord looks on it he may (o) Gen. 913.15 remember though he cannot forget his Covenant and (p) Ps 78.38 turn away his anger and not stir up all his wrath that our high Priest having taken on him our nature is touched with the feeling of our infirmities and therefore maketh continuall intercession for us (q) Deut. 33.29 Happy was thou O Israel what Nation was like unto thee who hadst such a Saviour but more happy are we who have this Saviour now appearing in Heaven for us and pleading our cause Obj. Christ told his Disciples Joh. 16.26 That he would not pray for them And if he would not pray for his Disciples for whom will he pray Ans Such a glosse is directly contrary to his promise Ch. 14.16 And to his practice Ch. 17. And were it not blasphemous once to imagine that our blessed Lord would thus at (r) For these Chapters viz. the 14.15 16 17. hold out a continued discourse one breath so palpably contradict himself As for the sense of these words Joh. 16.26 Some with (Å¿) This is not Gerhards interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but may be collected from his words Gerhard do answer That Christ doth not simply deny that he will pray for his Disciples but only in some respect he would not pray for them as enemies and strangers 2. As to some particular petition he will not now pray for their reconciliation and the acceptance of their persons they being already in the state of grace And 3. as to some particular end that they may be beloved of the Father since the Father already loved them not only 1. with that eternal love of Election but (t) This is rather an extension fruit and effect of the love of election then a new love or new act of Gods will for how can it be called new to him according to whose eternall purpose and appointment it cometh to passe all the change then is in the Object and in Gods work and no wayes in the immutable will of God also with the 2. love of actuall reconciliation and. 3. complacency in them 2. (u) Cajet in loc Cajetan Ans That Christ doth not deny that he will pray for them but he suppresseth that having already promised it and would ' not now mention it but would speak to another ground of their consolation viz. the Fathers love 3. (x) M. Goodwin loc cit Ch. 9. pag. 119. M. Goodwin Ans that these words are the highest intimation that can be that he will and doth pray for us when men would most strongly intimat their purpose of kindnesse they mean to do for one they use to say I do not say that I love you or that I will do this or that for you which is as much as to say I will surely do it and do it to purpose We will not stay to multiply (y) Which to the number
know when the Spirit with-draweth his help from supplicants Page 600 Sect. II. A two-fold deadness and indisposition one privative by the departure of the quickening and strengthening influence of the Spirit another positive into which we are casten by the opiat of sin Page 602 Divers kinds of causes of this evil Page 603 Among externals Sathan is the chief Page 604 But the root of the matter is within us hereditary sin a mother sin Page 605 To which some gross pollution or conscience-wasting sin being super-added the heart must be very much straitned in it's approaches to God Page 606 What are these sins against which the Saints should especially guard Page 607 What be these sins which more formally and efficiently straiten the heart and occasion deadness and wandering thoughts Page 607 1. Earthly-mindedness 2. irreverence and want of fear 3. hypocrisie 4. want of feeling 5. distrust and unbelief 6. excess and surfeiting either bodily or spiritual 7. wantonness and a spirit of lust 8. discontent with our condition family-contention and whatsoever distemper of the passions anger grief c. 9. not watching the heart 10. nor guarding the outward senses 11. taking unseasonable times for performing these duties 12. disuse omission and want of frequency 13. a giving way to a slight and superficial way of performance 14. ill company ibid. Positive directions and remedies 1. strengthen and fortifie the heart with the cordial of love 2. let us rouse up and awaken our sleepy hearts 3. let us beg the quickening presence of the Spirit of Christ bewailing more the want thereof then the want of his consolations 4. let us diligently mark and observe when the Spirit draweth nigh and when he with-draweth 5. when we set upon any duty let us renew our resolutions to hold our hearts fixed at the work 6. in the intervals of prayer let us give our selves unto holiness 1. do not stint thy self to such a measure of holiness 2. imitat the best examples 3. converse much with the Saints 4. frequent the Ordinances diligently and 5. be diligent in thy particular calling 7. arrest thy heart at the present exercise and work 8. remember 1. the greatness and excellency 2. the goodness and bounty 3. the presence and all seeing eye and 4. the holiness justice and terrors of him with whom we have to do 9. use such a gesture as may be most helpfull to raise the heart 10. thou mayest while indisposed have recourse to a set form and then 11. let frequency supply the want of continuance and enlargement 12. whatever success thou meetest with yet leave not off but still follow on to seek the Lord in his Ordinances till thou find him do not faint nor weary for c. Page 620 Sect. III. Whether our deadness and indisposition will excuse our negligence and omission of duty Page 637 Six or seven reasons for the negative ibid. Our deadness should rather send us to then hold us from the throne of grace Page 640 Motives to stir us up to shake off our laziness indisposition negligence c. Page 640 What copy should we set before our eyes as to our diligence and activity for eternal life Page 643 When and what wandering thoughts do nullifie our prayers and hinder their success Page 644 The testimony of some Divines Page 645 Deadnesse and wandering thoughts a grievous burden to the Saints Page 646 Whether we may be too much inlarged in prayer or meditation Page 648 Of the Popish mystical Theology Enthusiasme c. ibid. Whether the Saints be alwayes precisely limited to the present work in which they are imployed Page 650 Whether sincere supplicants use to be be more inlarged in private or publick ibid. Whether it be a mercy to have our prayers answered when we are cold and formal Page 651 CHAP. III. Whether we may pray for any evil either of sin or suffering Page 652 Some distinctions Page 653 We may not pray for any evil either absolutely or relatively ibid. Five arguments Page 654 Objections answered Page 657 Far less may we pray and wish evil to our brethren Page 663 A word concerning the evil of sin ibid. CHAP. IV. Whether it be lawfull to imprecat the question propounded and limited Page 664 It is certain we may 1. pray against the sins and 2. against the plots of the wicked and 3. that we may complain of their cruelty and 4. that we may pray the Lord to break their snare of success and prosperity and 5. that justice may be executed upon malefactors ibid. But we must not curse 1. without a cause nor 2. for our own cause nor 3. our relations Page 665 The question answered negatively and objections obviated Page 666 CHAP. V. What it is to pray alwayes Page 668 The Euchits confuted Page 669 Whether Pelagians taught that it was needless to pray Page 670 Six conjectures rejected Page 671 The exhortation to pray alwayes and without ceasing supposeth a spiritual disposition Page 674 It answereth the question when should we pray ibid. It importeth assiduity and frequency ibid. It requireth 1. constancy and 2. universality 1. in respect of the object 2. in respect of the seasons time and opportunities whether set or occasional Page 676 An omission cannot be imputed to us unless we be called and oblieged to do Page 677 The least that can be allowed for a set course of prayer is twice a day Page 678 What time of the day fittest Page 679 Scripture-instances with some variety Page 680 How we may discern the occasional season of prayer Page 681 What is done in it's season whether set or occasional is said in Scripture to be done alwayes Page 683 There ought also to be an universality in respect of the subject Page 684 Lastly it importeth perseverance Page 684 How much time should be spent and how long should we continue at prayer Page 685 Whether it be lawfull to use repetitions and what repetitions in prayer Page 687 A word concerning ejaculatory prayer Page 691 The Saints have continued for a considerable time at prayer Page 692 An exhoration to frequency Page 693 A word of caution take heed lest custom and frequency make us customary and superficial in prayer Page 695 PART IV. Of the return of prayer CHAP. I. Of the success of prayer Page 695 Sect. I. The Christian is the only worthy and invincible man Page 696 Prayers and tears the arms of the Church Page 697 How the holy Spirit expresseth the power and prevalency of prayer Page 698 Sect. II. The Atheists great objection all things come alike to all answered Page 701 What the Lords hearing of prayer importeth Page 703 Hence several arguments proving that the wicked receive nothing in answer to their prayers Page 704 Why then doth the Lord bestow mercies upon them Ans Page 706 Four wayes of the Lords hearing the prayers of his servants Page 710 A delay to give or denial of the particular askt may be a gracious answer of
want his armour and having his quiver so full of (b) The Promises are these arrows which the bow of Prayer discharges arrows he cannot want his bow give me children else I die said she in her impatience Gen. 30.1 O! But may the Christian well say let me pray or I cannot live What can the poor Pilgrime do if he have no provision Prayer is our money that answereth all things what though we be far from home yet the treasure followeth us it 's within a cry and Prayer can bring from thence what we can stand in need ask whatsoever ye will it shall be given unto you Joh. 16.23 c. Ah! How should a Christian live without his God and without his Saviour and how shall he live without his life that 's impossible O! but our life is hid with Christ in God Col. 3.3 And can there then be a distance and separation of him from God Nay pray he must he must look up 〈◊〉 God and lift up his soul to the Throne And thus some of the (c) Veteres cum Damaesceno de Fid. orth lib. 3. cap. 24. definiunt precationem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancient Doctors have defined Prayer a lifting up of the soul to God Vnto thee O Lord saith the Psalmist while he is presenting his supplication to God Ps 25.1 do I lift up my soul O! but the distance is great and where shall this holy man find a ladder to reach the Heavens O! but he was well acquainted with such a voyage and how quickly as with wings doth he mount up and approach the Throne and close with the King wrestle with him and at length prevail v. 2. c. v. 15. c. And as Prayer is thus so necessary and usefull for us so it is well pleasing and acceptable to God it is his delight Prov. 15.8 Yea sometimes it is put for the whole worship of God one particular because of it's excellency in place of the general as Gen. 4.26 Is 64.7 Mat. 21.13 O! How should we then blush at the impudence of the Roman Clergy who with their Patron (d) Thom. 2.2 quast 83. art 2. 3. Less Swar loc citand alii Sholastici ad locum Thomas Aquinas will question and dispute for and against in these points that are so certain and undenyable As 1. If it be convenient to pray 2. If Prayer be a Religious act and begin their disputes with a videtur quod non as if their trifling objections could render the negative any wayes probable or to have the least appearance of truth Yet herein they carry themselves suteably to their own principles For upon good ground it may be inquired if the Popish Devotion be convenient and if their lip-labour and moving of the tongue without attention and affection as we shall (e) Set part 2. chap. hear themselves confess yea and without understanding while they pray in an unknown language be a Religious act and deserve the name of divine Worship and we may confidently affirm that to dally thus in Gods service and to teach others to do so is a notable injury against the infinite Majesty of God an impious and blasphemous mockrie of the Omni-scient and holy One who must be worshiped in spirit and truth Joh. 4.23 and with the whole heart as too little to offer unto Him if we had more to give and too naughty to be imployed in His worship Nay this doth not only savour of the pagan and heathenish delusion that much babling is acceptable to God Mat. 6.7 but also of the Satanicall superstition of Witches and Charmers who are well acquainted with such sort of prayers as fit engines for accomplishing their hellish designes that kind of prayer being as it were the Devils A. B. C. which he first teacheth his schollars which he will indeed answer because they are abominable to God and that thus he may delude and allure these miserable wretches and keep them in his snare What kind of teachers then must these be that dare affirm that God will hear and accept such Prayers These must be the seducing spirits of whom the Apostle warneth us whose lot hath fallen in the latter times to beware 1. Tim. 4 1. who teach the doctrine of Devils having their conscience seared with a hot iron O! but you will then say what is the Prayer that God will hear and accept For answer we might bring many emphatick sentences and expressions of the ancient Doctours of the Church who in their meditations have rather been taken up with its excellency sweetness and usefulness then its nature and theorie which though they may suffice for stopping the foul mouths of Popish Casuists and Schoolmen yet they are rather Rethoricall commendations then descriptions of this great duty but of late since learning became more polished every one almost who hath spoken to this point hath given as it were a new definition and it were no difficult task in us to do the like But since all the diversitie is rather in words and phrases then in the matter we could wish that all would rest on that which doth most fully and clearly explain the thing and thus as we conceive in our Catechisme Prayer is excellently well (f) Joyning together what is said both in the larger and shorter Catechisme described an offering up of our desires to God for things agreable to his will in the name of Christ by the help of his spirit with confession of our sins and thankfull acknowledgment of his mercies Here 1. we have the act it self specified 2. The subject 3. The matter and object whereabout it is employed 4. The rule 5. The object to which it it directed 6. The incense that perfumes our duty and makes it acceptable And. 7. our help and assistance in this great work or thus In this our christian sacrifice we have 1. the oblation it self 2. The preist that offereth it 3. The thing we sacrifice and offer up 4. The person to whom we present this oblation 5. The manner how the rule whereby we are directed to make choyce of what we should offer 6. The altar And. 7. our guid leader and assistant Of these severally as the Lord shall enable purposing to add a word concerning the end and scope we should aime at in this performance in the qualifications part 2. Chap 1. As to that which followeth in the last words of this description concerning 1. Confession of sin 2. The return of praise for mercies It s certaine these must be joyned and intermixed with our petitions We must confess and then beg pardon and thankfully remember mercies already received that they may be blessed to us in the use and that by our ingratitude we obstruct not the bestowing of future and desired mercies And thus they belong to the compleating and as (g) Per â—â—ulationem intellig iâ— Apostolus 1. Tim. 2.1 orationem prepriissimesum ptam pro petitione quia vero
will be his Advocat but if he sin he who came to (e) 1 Joh. 3.8 destroy the works of the devil will not own such a one who doth the devils work But yet for thy comfort O mourning sinner it s written If any man sin c. It s true it is written that thou shouldest not sin these things write I unto you that you sin not saith the Apostle by way of preface and to ward off a mistake that we should not sin is the end and designe of all our rods and mercies of all the Scriptures and of Gods works towards us of Christs death intercession c. But yet if any man sin out of ignorance frailty c. Christ pitieth them he will not desert their cause he will not justifie them in that nor plead for a liberty for them to sin but he will plead for a pardon and that they may be preserved from sin there after Ah then beware thou abuse not this mercy and rare priviledge say not we will sin that Christ may pity us and plead for us it s a sure signe of a gracelesse soul to say let us add sin to sin that grace may abound how doth the Apostle abominat such a vile inference Rom. 6.1 Though the Lord to magnifie the riches of his free grace may make grace abound where sin hath abounded Rom. 5.20 yet if thou wilt cause sin abound because grace hath abounded it is an evidence that grace hath not and if thou continue in that desperat resolution never shall abound to thee and though Christ will plead for sinners yet if thou dare sin that he may plead for thee thou hast reason to fear that thou art none of those for whom he doth or will plead But you will say if Christs intercession be such a sure and exquisite ground of consolation and confidence the people of the Jews must then have been in a sad condition they being destitute thereof Ans There be two extreams which wee should here shun the one making it begin too early the other making it too necessary and laying too much weight upon it As to the 1. Some imagine that Christ before his incarnation did interceed and thus as God for then he was not man he must appear and pray for his people We will not repeat what hath been already said against that opinion only now let us briefly view the arguments already brought or which we conceive may be made use of for that strange as it appeareth to us assertion 1. It may be objected that we have the Mediators reverend interposing represented to us in that parable of vine-dressers interceeding with the master Luk. 13. beside what is holden forth by the typicall services pointing out Christs intercession Ans We need not now run to that acknowledged rule (d) Theologia symbolica non est argumentativa Symbolick Theology is not argumentative We must not extend a parable beyond it's scope and it is certain the (e) See Diodati English Divines Dr. Hammond c. intent of this parable was nothing else but to hold out the Lords long-suffering and patience towards that people and the inevitable ruine of all those who notwithstanding would continue in their unbelief and disobedience And as for the vine-dresser who interceeds that the fig-tree might be spared (f) Quisque suae vineae cultor Theoph. in loc Theophylact thinketh that every man is the dresser of his own vine (g) Cajet in loc Cajetan will have Michael the Arch-angel who saith he was set over the Jews to be their Guardian to be this vine-dresser Others as (h) Cultor vinea suus cujusque Angelus custos Theoph. ibid. Theophylact in his second conjecture will have every mans proper tutelar Angel to be this vine-dresser and intercessor the English Divines do think the faithfull Ministers to be their vine-dressers for they like (i) 1 Cor. 3.6 Exod. 32.31 1 Sam. 12.23 Amos 7.2 5. Paul and Apollo do plant and water the vine-yard and lâ—ke Moses Samuel and Amos do interceed for the people committed to their charge And Christ as Cajetan thinketh is rather the Lord then the dresser of the vine-yard But though we would yeeld Christs Intercession to be here adumbrated as certainly it was in several types yet that is so far from concluding the point for which it is alledged that it doth sufficiently confute the same For what is typified is not as yet exhibited and therefore these shadows as useless must evanish when we may behold the substance and truth 2. Object Sympathy is a main ground of intercession but there was sympathy flowing from a covenant-relation before the incarnation Is 63.9 In all their afflictions he was afflicted in his love and in his pity he saved them Ergo. Ans These words are spoken of the Father the Angel of whose presence is said to save them and whose Spirit is said to be vexed v. 10. as usually in Scripture the holy Ghost is called the Spirit of the Father so by the Angel of Gods presence there judicious Interpreters do understand the Mediator the eternal Son of God so that the former words cannot be meant of him according to that appropriation of works and attributes which is frequent in the Scriptures albeit it be certain that as to the thing it self which is here spoken of none of the persons of the blessed Trinity must be excluded And therefore we Answer 2. That this is a metaphorical and borrowed kind of Speech taken from the manner of men as the Jewish Doctors cited by the (k) See the English Divines and Dio. dati on the place English Divines well observe like unto that kind of expression in Deut. 32.10 Psal 17.8 Zech. 2.8 c. And therefore sympathy in the Lord Jehovah as a (l) A revâ—rend late Divine whose memory is precious in this Church whose arguments may be abused and drawn a greater length then they will go or were aâ— we may conceive intended by the Author doth grant what we have here alledged from him and which of it self is most certain and by that concession giveth us ground to interpret his assertion as spoken rather of a symbolick and typical then proper and personal intercession as may also further appear from the several replyes here made to what is objected from him and therefore do we now mention that judicious Divine not that we might confute but that we might thus essay to vindicat his assertion judicious Divine speaking to this purpose saith doth only import 1. That he knoweth the afflictions of his people 2. That he mindeth help to them and so this kind of sympathy cannot infer intercession otherwise all the persons of the Trinity must be said to interceed for us But that sympathy which we made the proper and immediat ground of Intercession was that real humane and proper Sympathy which is in the humane nature of Christ whereby he is said to be touched with the feeling
accommodation and emolument thereof And accordingly the promises do and our desires and prayers should in a different maner respect these objects For clearing of which as being the main scope of this Section vâ—e shall lay down some few positions beginning with temporals and as to these first laying the foundation and shewing that they may be lawfully askt before we speak of the maner how they should be askt Concl. 1. We need not fear to go to our Father for a supply of all our wants as well outward and bodily as spiritual Thus our blessed Lord in that perfect pattern of prayer Mat. 6.11 Luk. 11.3 hath taught us to ask our daily bread and Agur by his example Prov. 30.8 doth warrant us to pray for food convenient and the Apostle exhorteth us to make our requests known unto God in every thing Phil. 4.6 And there be so many promises concerning these outward things and so many instances of prayers put up by the Saints registred in the Word especially in the book of the Psalms that it were not worth the time to insist upon citations having the constant practice of all the Saints as daily memorials of our duty and as so many torches to shew us our way Yea this seemeth to be one and not the least of these reasons why the Lord doth subject and expose us to so many wants and dangers that we may run to him for a supply of our wants and for protection from the evil we fear and we should look upon these as so many messengers sent to invite us as the famine did the prodigal to draw nigh to our Father We will not now digress to confute the old Manicheans who affirmed that only these temporal and outward things were promised in the old Testament with whom in this (e) Cateches Raccov cap. 5. per tâ—tum Socin praelect theol cap. 17. com in epist Joan. p. 207 210. Ossor inst rel Christi a cap. 22. usque ad 34. Smalc de div Jes Ch. cap. 5. p. 17.25 26. c. Sociâ—ians and (f) Remonst apolog pag 26 conf cap. 10 12. Sim. Episcop disp 12. de faedere Dei thes 4. disp de conven discri vet nov Test thes 5 20 31 c. Arminians do joyn albeit some of them would mitigate the mater by their distinctions while they tell us that the Scriptures of the old Testament do expresly and directly speak only of temporals so that the people of the Jews could not understand nor collect from thence any ground for beleeving a life eternal As if God had only proposed to that people a swinish and Turkish felicity Neither will we now meddle with these hereticks whom (g) Theophyl fol. 156. edit an 1533. in Joa 6.27 August de hereâ—â—b cap. 57. Psalliani pro Messaliani scriptum est câ—rruptissime inquit L. Danaeus in locum August raâ—iones quas subjicit videntur prâ—habiles sed Theophylactus ut moâ—ui voâ—at bos hareticos Mosselianos Theophylact calls Masselians and Augustine Psallians who on the other hand do teach that we should not labour or care for temporal and outward things herâ—â—e it would appear that they did teach that we should not pâ—ay for them were it nor that (h) Aug. loc cit Euchitae Masseliani signifie the same thing the one word being as to its â—riginal Syriack and the other Greek vid Danaeum loc cit Augustine tells us that they belong to the Sect of the Euchits who pleaded but I am sure not by their pâ—â—ctice that men ought alwayes and without intermission to pray and then surely no object whether temporal or spiritual must be excluded from those perpetual prayers And yet what we may not some one way or another care for especially as to those things that require our labour and endeavour for obtaining of them that we may not I would think pray for But in opposition both to Manicheans and (i) Those whom Theophylact calls Masselians others most usually call Messalians Masselians let us lay down this sure conclusion That godliness alwayes was and still is profitable for all things having the promises for things belonging both to this bodily perishing life and for that eternal life of glory which is to come 1 Tim. 4.8 It s true the antient people had many particular promises of earthly things which we cannot lay claim to The Church then being in her infancy was accordingly left under an elementary paedagogy and had a greater allowance of sensible and outward mercies as being more sutable to their condition as their ordinances were more (k) Heb. 7.16 and 9 10. carnal consisting for a great part in externals and in outward bodily performances so the promises and motives to obedience accordingly did more respect their outward state and condition here in the world then now under the Gospel when we being liberate of the yoke of these bod ly rites and ceremonies and light having arisen to us after these (l) Cant. â— 2.17 shadows are gone have more spiritual duties and more pure motives and encouragments Not that their performance were not also spiritual and as if these types had not pointed out Christ whom they were to eye in all sacrifices washings c. But because the maner of performance was much conversant about the outward man and sensible things Nor 2. That Christians have not the promise of this life and for temporal mercies but because they had many particular peremptory and absolute promises for such things which do not belong to us who instead of Canaan a land flowing with milk and honey have for the most part the crosse for our portion and badge here in this wilderness as being more profitable to us and more subservient to his glory who often maketh the (m) Sanguis martyrum semen ecclesiae ashes of the Saints the seed of the Church It s true the general promises made to that people do no less belong to us then they did to them for instance that word Ps 84.11 is no lesse true to day then when it was at first written the Lord being no lesse then he was then a Sun to comfort and a Shield to protect his people As the Lords hand is not shortned so neither is his bowels more straitned and narrow towards us Christians yea as to these temporal mercies And if they were as fit and convenient for us we should have them as certainly and in as great abundance But the thing indefinitly promised not being hic nunc and as clothed with such and such circumstances fit and convenient for us qua talis and as such it is not contained in the promise And thus though the Lord will with hold no good thing from them that walk uprightly yet he will not give such a supposed mercy but really a snare And thus in withholding of it he withholdeth not what is good but what would be evil We will not now enter the lists
house that was built upon the sand of Platonick dreams poetical fictions and humane and antiscriptural tradition I do not deny that it was an ancient custom of the Church to pray for the dead yet (k) Mat. 19.8 from the beginning it was not so We will not now enquire after the punctual time when it began nor yet what was the occasion of that custom yet it were an easie work to show that the ancient custom doth no wayes favour the Roman cause (l) Dr. Usher in bis answer to the challenge made by a Jesuit § of prayer for the dead Dr. Forbes instr hist theol lib. 13. cap. 9. c. M. Perkins Dem. of the Problem pag. 531 561. c. Dr. Vsher and Dr. Forbesse Mr. Perkins and several other orthodox Divines have undertaken that task and performed it to the satisfaction of all impartial readers yea that great (m) Dr. Usher loc cit § of Purgatory pag mihi 190. Antiquary Dr. Vsher hath demonstrated that Purgatory wherewith the Romish Clergy doth now delude the world is a new device never heard of in the Church of God for the space of a thousand years after the birth of our Saviour Yet I deny not in the sixth Century when the mystery of iniquity which began to work in the dayes of the Apostles 2 Thes 2.7 was grown up to a considerable stature and was in great part established by a Law that then many materials were provided yea and many stones laid of that structure but the afterbuilders being more wise demolished much of that work that they might rear up if not a more sumptuous yet a more profitable building Nay I deny not that long before that time before the dayes of Gregory the great that great Innovator and Parron of monkish superstition and grand builder of Purgatory Tertullian and Origen did make way for that dream the one viz. Tertullian being the (n) Albeit before that time the Saints did mention the Defunct especially the Martyrs in their prayers yet that was only 1. by way of commemoration proposing them as an example worthy of their imitation 2. By way of congratulation but not 3. by way of petition as if they had askt any thing from or for the Martyrs first amongst Christians who (o) Tert. lib. de monog cap. 10. where he layeth this charge upon a widowes to pray frequently for their dead husband pleaded that prayers should be offered up for the dead but first he turned Montanist for while he was Orthodox with what indignation did he (p) Tert. de test anim cap. 4. mock the Pagans for their praying for the dead who could have imagined that he himself should have approven that custom But thus we may see that this lesson was first learned from the Pagan Academy As for the other viz. (q) Origen lib. 2. de princ cap. 10 11 12. hom 3. in Psa 36. hom 13. in Hieron Origen who is reputed to be the first who espied the fire of Purgatory having brought a prospect from the Platonick Schools whereby he might discern and take up this ignis fatuus but we dar not confidently father this conceit upon that learned man albeit now it may be found in his Writings knowing how miserably these have been corrupted and adulterated and yet the Purgatory mentioned there is far different from and much unlike to the Romish But since Papists have no other Plea but Antiquity and humane Tradition though as we said the first and purest times were ignorant of this peece of devotion and though the first custom of praying for the dead was not founded upon the popish Purgatory which was not then acknowledged yea and I may say not discerned it being then as a (r) Or shall I say aer incognitus for some of them will have Purgatory to be in the air potest dici probabiliter quod in superiori regione i. e. in aere sit locus Purgatorii Guid. de Baiis super decret part 2. causa 13. quaest 2. Fol. mihi 237. terra incognita I would ask why they disclaim their Patrons in so many particulars and are ashamed to own or build upon the first foundation and even these materials which they now make use of must first be polished by School-subtilties so that the first owners would scarce know and could not acknowledge them for legitimat before they imploy them in their building or upon them erect their several limbs and chambers of hell 1. If Origen must be their Patron for Purgatory why do they not with (ſ) Lib. 2. de prin cap. 6. lib. ib. 3. cap. 6. tom 18. in evang Johan hom 1. in Levit But how far contrary is this to what he affirmeth in other places and in his Lamentation he affirmeth that he was condemned to everlasting punishment and could he then think that the devils at length would escape him if we may judge of his opinions from his Writings also maintain that the devils at length shall by the mercy of God be saved and liberated from their torments Or if that seem too gross yet 2. why do they not with these whom (t) Thom. in sup quaest 99. art 3. in corp ex Aug. lib. 21. de civit Dei cap. 17.18 vid. Chrys hom 21. in Acta August Encherid cap. 110. de civit Dei lib. 21. cap. 24. Thomas citeth from Austin affirm that albeit the devils should be tormented for ever yet all men though never so wicked or slagitious should at length be delivered from the torments of hell since the ancient custom of praying for the dead upon which they build did exclude none no not the worst of sinners Or 3. if they will not plead for all that are in hell yet why do they not allow the liberty to plead for some few which their (u) Serm. de Defunct Damascen hath granted affirming that by the prayers of the Saints some have been delivered out of hell as the Emperor Trajan by the prayers of (x) And yet Gregory himself professeth that those who die in their sins are no more to be prayed for then the devils Dialog lib. 4. cap. 44. Gregory the first and Falconilla by the prayers of Theela 4 If it be thought too heard a task for them to pull souls from hell yet why do they not with (y) Non dixit metuatis eum qui postquam occiderit mittit c. Theoph. in Luc. 12.5 Theophilact one of their grand pillars of invocation for the dead affirm that they may help them who are not yet cast though deceased but are ready to be cast into hell having died in their infidelity and other grievous sins Thus it is reported of Dunstan that after he knew that the soul of Edwin King of England was to be carryed into hell never ceased to pray for him untill he got that sentence repealed and Edwins Purgatory 5. Why do they not at least plead with z Chrysost in Acta
supplicant and favourit of the great King though thou hast not purchased their mercies with thy mony Ah! what hath the poor begger to give for an almes yet thy request hath prevailed and thy prayers have gotten a gracious return though the Lord hath blasted all means we essayed for our deliverance from the oppression of usurping Sectaries yet the Saints by their prayers have had a hand in it and who ever take to themselves the glory of the work yet the Lord knoweth that Scotish men and women who with fasting and supplications were wrestling with him did obtain this mercy as a return of their prayers And the hand of the Lord may evidently be seen in it he bowed the hearts of some and turned the hands of others employing them against their heart to hold the sword for the terror of those who were in armes or might rise to oppose the work which they themselves did as much hate whatever was the design of some of the chief leaders of the English army who went from Scotland in that service yet it is well enough known that the generality of instruments deserved little thanks as going about a work they neither loved nor intended O then let all and every one of us pray that this mercy may be improven for the glory of the giver the honour of the King and the good of those who did wrestle at the th one of grace till they obtained a grant And as the Saints are thus great adventurers for others and send many packs to sea in their name so there be many that are imployed in their business and who agent their cause as they are great Factors so they are great Merchants as they adventure for many so many for them The care of all the Saints lyeth upon every Saint And how pressing a motive should that be for thee O (m) Heb. 6.17 heir of the promise to pray for others while thou considerest that thy trade is going on while thou art a sleep and in as many places cities and families as call upon the name of our Lord Jesus and how should thy heart rejoyce when thou lookest upon such a town and incorporation such a house and family and canst say that 's my shop there they are treading for me there some are praying and wrestling at the Thron for some one mercy or other to be bestowed on me And how should the consideration hereof stir us up to be more and more free in opening up our condition one to another that we may know what in particular to ask for one another the (n) I shall now offer to your consideration a motion made by a judicious Divine with his regrate that few or none make conscience to seek after that promising remedy held forth by him there In such a case viz. of Spirituall desertion Commend saith he thy condition to the publick ' prayers of the Church especially upon dayes of solemn seeking God if persons be sick and in danger of death then a Minister shall have a bill handed to him to pray for their bodily health but I wonder that amongst all our bills there are no complaints of soul-sickness Oh! beloved It would do a Ministers heart good as we say to receive a score or two of bills upon a sabbath day to this purpose one that hath a hard heart that hath been often heated and is grown cold again one that hath been long under conviction and finds no gracious issue of it one that cries aloud after God and can have no answer one that is assaulted with fearfull temptations that cannot get any evidence of Gods love and goes heavily all the day long c. desires their prayers It may be God expects ye should thus make many friends to speak to him that thanks may be rendred by many on your behalf as the Apostle expresseth himself in a like case 2 Cor. 1.11 c. Sym. Ford Spirit of bond and Adopt 2. Treat Ch. 15. Pag. 30. if the Saints do thus need the publick prayers of the congregation must not ignorant secure hard-hearted sinners stand in far greater need of this help with what seriousnesse and fervency should they commend their condition to the prayers of the Church but alas many will rather perish then complain of their case and danger want of this liberty and freedom is in great part I dare say the cause why many walk so uncomfortably many are weak faint and disquieted and are ashamed to tell what alleth them and God punisheth their pride with desertion and suffereth them to (o) Psal 68â—3 ly amongst the pots till they call for help from their brethren I have sometimes reflected on Job 42.8 to know why the Lord did commend Eliphaz Bildad and Zophar unto Jobs prayers adding a threatning if they should presume to offer up a sacrifice to him till Job did pray for them though they were holy men and had pleaded zealously for the Lord yet for their mistake and want of charity towards Job though they should pray God would hide his face till Job joyned in the work but we may to good purpose apply that place to this case it may be a pardon is sealed in heaven but the sense of it is withheld till some one or other Job do pray for thee the Lord may make choice of thy brothers prayer rather then thine own as the messenger by whom he will send the mercy thou longest for now consider who this Job was 1. He was an eminent Saint a great favourit of heaven Noah Daniel and Iob Ezek. 14.14 as Moses and Samuel Jer. 15.1 are recorded amongst the worthies of the great King and that rather because of their power with him then over men and the case was rare such as that there mentioned in which they could not prevail and obtain what they askt what meanest thou O Saint thus to mourn and complain is there not a Saint on earth to whom thou mayest commend thy case and if thou be living under the charge of a faithfull Minister whâ—â— can be more fit to minister comfort and be an instrument of good to thy soul The Lord will bless his own Ordinance and he will have thee to run to it but what ever good may be expected from thence thou mayest imploy the help of others the mo joyn in the work and the more eminent they are for holiness their prayers will be the more prevalent when two or three are met together and when they agree in the mater of their supplication though they be in different places they may expect a special blessing Mat. 18.19 20. Faithfull Abraham could have obtained mercy for the abominable Sodomits if there had been ten righteous ones amongst them Gen. 18.32 and meek Moses was heard and did prevail for an idolatrous stubborn and most ungrate people Exod. 32. Exod. 33. 2. Job was one whom those his friends had wronged they added affliction to the afflicted and pronounced a rash and uncharitable
to joyn and contribute its assistance the understanding and affections as the main agents must then be set a work the zeal and strength of these and of whatsoever other faculties can be subservient unto the work must be let out the greatest seriousness and activity is here too little and all our graces should be awakened and all of them may some one way or other be here employed and exercised our faith our hope our love humility c. It were too large a field to speak particularly to all these but we shall only name a few and insist a little on faith as being very necessary to the right performance of this duty though little known or minded by too many Sect. I. Of the 1. attention 2. reverence 3. humility 4. sincerity 5. importunity 6. watchfulness and 7. perseverance required in prayer Ps 103.1 (a) Blessing and praise is commonly reputed a part of prayer however it is conjoyned with it and is of the same nature and requireth the exercise of the same faculties and graces Bless the Lord O my soul with all that is within me Ps 145.18 19. The Lord is nigh to all that call upon him in truth He will fulfill the desire of them that fear him Eph. 6.18 Praying alwayes in the Spirit and watching thereunto with all perseverance c. 1. WE should not need to spend time in showing that we must take heed what we utter before the Lord were it not that the false Church doth maintain and plead the cause of all formal and pharisaical professors It is not necessary saith their great Doctor Aquinas that we attend to every petition we offer up to God if we come to prayer with an (b) Intentio est actus voluntatis de qua dictum sect praecad attentio vere est actus intellectus de qua jam dicendum intention to seek God 1. Attention for by vertue of this intention which others call a virtual intention albeit the mind in prayer doth wander yet the prayer will not only 1. prevail but also 2. be meritorious and deserve an answer (c) Tertius autem effectus orationis est quem praesentialiter officit scil quaedam spiritualis refectio mentis ad hoc de necessitate in oratione requiritur attentio Thom. 2.2 quaest 83. art 13. in corp yet saith he 3. prayer without attention wil not stir up and quicken the heart to a spiritual frame nor inflame it with zeal towards God But Suarez either pitying his masters weakness or envying his liberality in yielding too much to the hereticks denyeth attention to be necessary to this spiritual refection as they speak for saith he the rude and ignorant people praying in an unknown tongue may thereby stir up their zeal and devotion But for confuting of this abominable doctrine of Romanists it would be remembred that there is a (d) Suar. lib 3. cap. 5. sect 5 6. cum tamen sect 2. dixerat ad spiritualem refectionem necessariam esse actualem attentionem esse per se tam notum ut nulla iudigent robatione cap. 4. sect 3. fatetur Bonaventuram recte dix isse valde indecens esse ut quis cum Deo loquatur ore alind meditetur corde talemque orationem nunquam a Deo exaudiri twofold attention virtual and actual 1. virtual which consisteth in the purpose and intention of the heart to be attent serious in the work which purpose and intention though it be not actual and in being yet is conceived to continue and abide until 1. either there arise a contrary purpose in the heart to divert the mind to some other subject or else 2. by our gross and supine negligence we suffer the mind so to be diverted and distracted with other thoughts that that distraction though it be not formally and directly voluntary yet indirectly and by just interpretation may be accounted voluntary Now albeit this virtual attention being neither of these two wayes interrupted may be usefull for clearing the case concerning distractions and wandring thoughts in prayer viz. whether they do nullifie and obstruct the whole performance or not of which Part 3. yet it is impertinent for clearing the present question concerning the act of the understanding that should be exercised in every petition we offer up to God for whatever be the success of prayer as to those petitions in which the mind was employed and albeit they prove not successess because in (e) Bonavent opus de proces Religion lib. 7. cap. 3. triplicem facit attentionem viz superficialem viz. ad verba literalem viz. ad sensum verborum spiritualem seu ad sen u n mysticum si verba admitâ—ant sed rectius Thom. loc cit tertium hoc membrum attentionis refert 1. ad Deum qui 2. ad rem pro quo oratur Sed noster Ames cas cons lib. 4. cap. 14. addit quartum quo ad nosmet ipsos dispositiones affectuum no trarum attendimus verum hoc genus attentionis potius spectat ad conditiones praevias cum hac attentione potius invig lemus intention dispositioni cordis de quibus diximus quam ipsi orarioni primum ac secundum includitur in tertio adeoque hoc terrium quo scil ad Deum ad rem attendimus est praecipuum ut loquitur Thomas maxime necessarium that same continued action with them was mixed some wandring and impertinent thoughts yet those other petitions then put up without attention may be rejected as unprofitable yea and as sinfull though of the free mercy of God in Christ pardoned And he who hath but half an eye may as palpably discern the popish tergiversation in this as in any other article while they labour to divert the dispute having the boldness to (f) Cum Thom. art cit affirm that all the arguments brought by orthodox Divines to demonstrate the necessity of actual attention do only speak of and conclude the necessity of this their virtual attention but I think (g) Suar los. cit cap. 4. Suarez hath gone more handsomely to work in dissimulating the strength of our reasons in not once mentioning them for the point which they prove so convincingly that the reader might apprehend that he saw no ground why hereticks should alledge what he thought not worthy of an answer while indeed as I think he knew not what answer to return yet those must be named they must not altogether escape so great a disputer but no wayes against him but to prove his conclusion concerning the necessity of that (h) Hanc dirtualem attentionem tunc solum desinere affirmat quando homo scions videns so de aliis cogitare non attendere non curat sed negligit vel directe vult illo modo dicere Suar. lib. 4. cap. 26. sect 13. virtual attention which is as we observed not only impertinent for clearing the present question but also deserveth not
the name of attention as being not an act of the mind but of the will and so more fitly as also it is sometimes by (i) Art cit in corp Aquinas called the (k) Velle attendere non est pâ—atinde in re Cajet in Sum. 1.2 quaest 83. art 13. purpose and intention How would those Rabbies declaim against hereticks if they had fallen into such a gross mistake and confusion its true the object of that intention is attention for thereby we purpose to attend but who is so childish as to confound the act and the object for so we might take quidlibet pro quolibet And yet attention cannot alwayes be the object of their intention especially when they go to pray in an unknown language for how can they resolve to attend to what they know not unless it be to the sound and pronunciation of the letters And thus Parrots may as well be said to pray to God as Papists Hence our first argument they who teach plead for a brutish way of worship must be the followers and admirers of (l) Rev. 13 4. and 16.2 the beast who have his mark upon their fore-head But beasts having learned to utter words may pray to God in the popish way without reverence and attention Ergo But it is not strange to see them who make so many gods of idols and images in giving them divine worship and honour to make an idol of the true God and to serve him as if he neither knew nor (m) Jer. 10.5 could do good or evil Hence 2. Who dare thus mock a King or Ruler Will any speak to such and not take heed what he faith If thou didst (n) Mal. 1.8 offer such irreverence to thy Governour would he be pleased with thee 3. If God be a Spirit he must be worshiped in spirit and truth Joh. 4.24 What doth the holy Lord value the gesture of the body and the moving of the tongue if the heart be not imployed in the work there must be as (o) Ratio redditur ex parte naturae ipsius Dei quia scil natura ejus est non corporeum aliquid sed spiritus propterea oportet adorantes eum adorare in spiritu veritate ut adoratio conformis sit adorato Sub spiritu voluntas sub veritate intellectus comprehend itur In spiritu non cultu temporale non lingua sed interiore cultu consistente in spiritu hoc est in adnimo c. Cajet in Joa 4 23 24. Imo ipse Suar. loc cit cap. 4. § 4. fatetur adorationem Dei requirere attentionem mentis aliaâ— fieri solo corpore non in spiritu quia licet adoratio in spiritu non excludat actionem corporis requirit tamen principaliter spiritus influxum ut sit vera adoratio Cajetan confesseth a conformity between our worship and him whom we worship We must seek to the father of Spirits with our spirit and whole soul the mind must attend and direct and the will must intend and follow the pursuit otherwise the name of God is taken in vain and the holy one is not worshipped but dishonoured by our babling we may thus fear to meet with a return in wrath and that the Lord will deal with us according to our folly but have no (p) Non remisse nec mente huc vel illuc evagante eo quod talis non solum non impetrabit quod petit sed magis Deum irrit abit Basilius apud Thom. dict art ground to expect an answer in mercy and that God will accept such vain oblations 4. We may argue from the nature of this exercise What is prayer but a lifting up of the soul to God Psa 25.1 and 86.4 Or as commonly from (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascensus mentis ad Deum Damascen it is defined an elevation of the mind to him And this as (r) Suarez loc cit § 5. Suarez confesseth is essential to prayer So that there can be no prayer unless the soul and mind be thus elevated to God but it were ridiculous ro imagine that the mind is lifted up to God when it doth not attend but wander and run away from him and divert to other objects Ergo 5. How did the Apostle abominate this strange doctrine while he would not permit that any man should utter words in prayer before others which they did not understand albeit the speaker did well know their meaning But saith he I will pray with the spirit and will pray with the understanding also and in the Church and before others he would rather speak five words to their understanding then ten thousand in an unknown tongue 1 Cor. 14.14 15.19 Hence some of the Papists themselves yea some of their great (Å¿) Ex hacâ— Pauli doctrina habetur quod melius ad edificationem Ecclesia est orationes publicas quae audiente populo dicuntur dici lingua communi clericis populo quam dici laâ—ine Cajer in 1 Cor. 14. ad 17. Quod si populus intelligat orationem benedictionem saecrdotis melius reducitur in Deum devotius respondet amen Lyra in 1 Cor. 4.15 Doctors have been forced to acknowledge that it were better and more profitable for the people that their prayers and publick service were performed in their vulgar language that all might understand and joyn in the work then in latine which few or none except the Priest yea haply not he doth understand thus Lyra and Cajetan And as for private prayers (t) De privata autem oratione non improbabiliter dici potest utilius esse personis idiotis vocaliter orare in sua lingua vulgari quam in latina vel alia sibi ignota nam per se loquendo hoc videtur fructus sius ad fiuem orationis Suar. loc cit cap 5. § 4. Suarez granteth that it were more fit and convenient that the multitude and rude people should pray to God in their own language then in latine whereof they are ignorant You will say what then can be the reason why still they retain that ridiculous practice and at other times plead so earnestly for it Ans The Pope and his Cardinals being earnestly sollicited and pressed with fear had almost yeelded at the Council of Trent to reform this and several other abuses from which little gain might be reaped and whereby the Popes treasure was not much encreased till at length they considered that this was an ill preparative and might prove dangerous if thus once they suffered the foundation concerning the Popes infallibility (u) Nihil-ominus ex istis ritibus quovis uno mutato subrui conti nuo fundamen ta prorsus omnia Ecclesiae Romanae prudentis esse non tam principia quam fines rerum animadvertere c. Sva Pol. hist conc Trident. lib. 7. pag. mihi 775. to be shaken for thus the people might be brought to believe that they who had erred in these
Christian any thing As the (y) Heb. 3.19 Israelites could not enter Canaan so neither our prayers enter heaven because of unbelief O! but the (z) Isa 5.15 prayer of faith will not be shut out it will not go away and return empty it will not take and it shall not get a nay and repulse it availeth much saith a the Apostle but how much ver 6.15 O man of God that he doth not express because it was beyond expression if particulars must be named but in the general all things saith our blessed Lord are possible to him that beleeveth Mark 9.23 and unto the beleeving soul he saith be it unto thee even as thou wilt Mat. 15.28 and Mat. 17.20 If ye have faith nothing shall be impossible unto you and Mat. 21.21 22. If ye have faith and doubt not if ye shall say it shall be done and all things whatsoever ye shall ask in prayer beleeving ye shall receive See also Mark 11.24 Heb. 11.33 c. And so much of the excellency necessity and use of faith But you will say what is it to pray in faith and what faith is that without which we need not think to obtain any thing of the Lord Jam. 1.6 7. Ans Albeit faith be so necessary to the acceptable performance of every duty that without it its impossible to please God Heb. 11.6 yet in a special manner it is required in prayer Hence an acceptable prayer is called the (b) Jam. 5.15 prayer of faith It is not so much the prayer of the man as of his faith it is the great agent and (c) Fides sundit orationem fusa oratio fidei impetrat firmitatem si fides deficit oratio perit quis enim orat qui non credit unde ut Apostolus ostenderet fidem fontem esse orationis nec posse ire rivum ubi caput aquae siccaretur adjunnit atque ait quomodo autem invocabunt in quem non crediderunt c. August de verb. dom serm 36. efficient and to it the work should be ascribed and as faith is thus in a special manner here necessary so some peculiar act of faith must be exercised and put forth in this solemn performance from which it getteth a proper name and maketh as it were a distinct and special kind of faith and so as prayer because of its special relation unto and dependance upon faith is called the prayer of faith So this faith because of its connexion with and relation unto prayer may be called the faith of prayer But ah how often is this necessary qualification wanting hence we ask and receive not and no wonder though faithless prayers be unsuccessefull and fruitless but since too many are ignorant and do not know what it doth import and so cannot discern why their prayers are so often abortive and become as a miscarrying womb we shall offer some conclusions partly negative partly affirmative for discovering what it is to pray in faith and what that faith doth import which is so necessary to the prevalency of prayer Concl. 1. It is not faith of science that for distinctions sake we may so speak whereby we know what God hath revealed in his Word concerning his nature and attributes and concerning our duty and that worship we owe to him and how it ought to be performed for many in hell to day know more of this then while they were on earth and yet they dare not look up to God nor pray to him Luk. 16.23 27. c. Concl. 2. Neither is it faith of credence and assent whereby we not only know but also beleeve and give credit to the Word of God as being true and worthy of all acceptation for thus the devils beleeve they know that the Word of God is surer then heaven and earth these being only founded upon a word of command which the Lord may alter and remove at his pleasure but the Word is grounded upon Gods truth and fidelity which is a foundation that cannot be shaken and therefore his Word must be infallible and immutable it will stand and abide for ever Isa 40.8 Therefore the devils tremble as knowing their prison doors shall never be opened nor the golden Scepter held forth to them Jam. 2.19 Concl. 3 Neither is it faith of external profession whereby we are received to the visible Church and are enrolled amongst the number of beleevers for albeit at the first preaching of the Gospel of Christ when the great controversie was whether the Son of Mary was the Son of God and the promised Messiah by faith and beleeving frequently was held forth an acknowledging and profession that he was the Saviour of the world and that he was able to do what he would yet that was not sufficient for the acceptance of their persons or prayers Mat. 7.21 22. But there being then so many dangers difficulties and discouragments lying in the way it may be supposed that then there were fewer hypocrits and that then it was more rare to profess and own Christ and his interest without true love to him zeal to his glory then now in these places where we may safely and without hazard profess the Gospel yea where without shame if not also trouble and hazard we cannot reject and dis-own it and therefore beleevers and professors were then more reciprocal and convertible terms and thus might then the better be used indifferently Concl. 4. Neither is it faith of an immediat dependance upon God as the fountain and author of our life and being and of all our comforts and enjoyments for this may be the fruit of natural reason and meer morality and may be in a Socrates or Plato and such as know nothing of Christ in whose name we must ask and in whom faith must be acted if we would prevail Joh. 14.13 14. Concl. 5. Neither is it justifying faith whereby we rest upon Christ his merit and satisfaction and plead his name in prayer for though this be necessary yea and the main ground of the success of our prayers yet it is not that faith from which our prayers are denominat and hath for its object not any person or incomplex thing but our prayers and their success as shall appear in the positive conclusions Concl. 6. Neither is it faith of assurance and perswasion whereby we know that our names are written in the book of life for though this assurance be a sweet effect and fruit of justifying faith yet 1. it is not constant and perpetual and what shall the (d) Isa 50.10 children of light do when they walk in darkness and have not the light of assurance if they may not stay upon God and call on his name and then 2. this assurance hath for its object our state and condition and what shall be our portion for ever but the faith concerning which we enquire is conversant about our desires and petitions and their success and prevalency unto which we deny not this assurance where
his brethren or for publick mercies to the Church her deliverance peace prosperity encrease c. Nay a Moses and Paul could subscribe a very sad doom against themselves in reference to their own crown and personal state (Å¿) Exod. 32.32 Moses that his name might be blotted out of God's Book and (t) Rom. 9.3 Paul that he might be accursed from Christ that it might go well with their brethren and Gods ancient people and Church And yet even in this as in all other cases it is certain that God alwayes doth what is best and most subservient to those high and great ends viz. the manifestation of his own glory and the promoving the good and eternal happiness of the Elect and as to those great things to which all other things must stoop and be in subordination so also our prayers and what we ask whether for our selves or others must be askt with an eye to this noble mark and we should not desire nor expect a return but in subordination to this high end And therefore when the event doth discover his purpose not to give the particular we desired for others we must submit to his holy and wise dispensation and take encouragment not only from the returning of our prayers into our bosom and that personal reward we may confidently expect but also from the former consideration and while we reflect upon the last and ultimat end of our prayers knowing that he who is infinit in wisdom and counsel hath carried on the same by means unknown to us yet fittest for the purpose And if we know that Christs kingdom doth come and that Gods glory is thus advanced we have no cause to complain whatever otherwise may be the success of our prayers And thus if we be considered as self-denied Christians looking most to the will and honour of our Master it may in some sense and respect be said that in the proposed case the Lord doth that which is best for us and what we most desire but otherwise if we speak of that dispensation absolutely and in it self or in relation to its proper rule viz. the revealed will and word of God which is the only rule of our desires and which must determine the particulars which we may make choyce of yea in reference to that great end which yet the Lord may promove and carry on by what means seemeth good to the holy counsel of his blessed will thus I say such a sad dispensation towards our neighbours and brethren may be very bitter and afflictive to us as it was to Moses Paul Samuel Jeremiah and to the rest of the Saints from time to time So much for confirmation and explication of this sweet point concerning the certainty of the success of prayer now we come to objections But we shall not meddle with (u) Bellar. de justif lib. 1. cap. 5 6 8 9 10 lib. 3. cap. 4. seqq Bellarmines arguments against the certainty of faith and the assurance of salvation these being so fully answered by many Divines and it not being our purpose now to speak to these questions albeit this our case doth much depend upon those truths asserted by orthodox Divines against Papists but we shall only propound those objections which we conceive to militat directly against the present point which hath not been much debated You will say 1. Obj. albeit I abominat the popish uncertainty of faith yet alas I fear my own state and condition that I do not believe and how shall I be assured of the success of of my prayers I think none but Atheists dare question the truth of the promises or doubt of Gods power and I know that he doth alwayes hear his children when they cry but I know not if I be one of that number and should such a one as I pray in confidence Ans 1. I deny not that our confidence in prayer must Ans in some proportion answer our assurance of our state and adoption and therefore such as would pray in faith should (x) 2 Cor. 13.5 try and examine themselves whether they be in the faith Not that they ought to as many precious ones do hold themselves upon the rack and live in perplexing fears and doubtings by running to uncertain marks and making the priviledges of some eminent Christians a touch stone to try the reality of their profession and by making the mark and scope at which they should aim a mark and character for trying their state and condition I will say no more now to such but that it were better that much of that time which is spent in trying were employed in strengthning their graces God is more glorified by beleeving then doubting that darkness as it is uncomfortable to us so it is displeasing to God and hindreth his work for what is that duty that can be cheerfully performed in such a state And while we divert to the work of examination we cannot close with Christ by a direct act of faith which of purpose then we do suspend But yet 2. the matter would once be put out of question and if thou never yet came that length now is the time thou art called to that work Ah! delay no longer not for one hour to give all diligence to make your calling and election sure 2 Pet. 1.10 Not by maintaining a debate which will prove endless nor yet so much by reflecting upon the frame of thy heart and thy former obedience albeit we do not simply condemn that course or deny that some light may he gotten from thence for thus thou mayest be at a loss and these marks thou hast run to may be obscure or not reciprocal and may stand in need of other marks for knowing 1. when 2. what weight may be laid upon them and 3. whether or not yet they be wrought in thee But thy safest course were instantly to resolve the question by closing with Christ as thy Lord and Saviour and then thou hast answered all the scruples and objections that devils or men or thy own unbeleeving heart could forge For 1. if thou hast closed with him as thy Saviour by relying and resting upon him alone for salvation here is thy faith and if thou hast taken on his sweet yoke and art honestly resolved to acknowledge him for thy only Lord and Master here is the fruit and trial of thy faith and having thus once made sure thy state wilt thou again rase that building to the foundation and suffer thy fears so far to prevail as to bring thee again under the Spirit of bondage Ah! be not so foolish and cruel to your own soul but mark and lay up that evidence and experience for time to come that by the blessing of God it may guard the heart from after terrours and debates unless that light be ecclipsed or rather utterly overthrown by the returning (y) Ps 85. â—8 to folly and falling into some grosse and conscience-wasting sin But 3.
that desire to God But 6. that opinion I find to be most common among popish (e) Beda in Luc. 18.1 Alf. a Castro loc cit Salmeron loc cit gloss ord Lyra and the Remists on Luk. 18.1 Rainerius in voc oratio cap. 7. Lessius de justitia jure lib. 2. cap. 37. sect 43. ali◠passim writers is that he may be said to pray alwaies who prayeth in the canonical hours appointed by the Doctors of the Roman Church we will not now digress to speak of their divine office as they call it and canonical hours in which the (f) Viz. tom 2. de virt stat rel lib. 1. great Suarez hath employed almost a whole book and though Bellarmine speak to that head in some few Chapters yet he sends (g) Bell. de bonis ope◠in partic lib. 1. cap. 11. his reader to one Marcellus Francolinus who as he reporteth hath written a large volume upon that subject but I would ask where Christ or his Apostles did prescribe these canonical hours or whether these were known when Christians at first were commanded to pray alwaies yet if that interpretation were purged of the popish leaven and superstition applying the general particle alwaies to all fit seasons and occasions or as their (h) Cajet in Luk. 18.1 in 1 Thess 5.17 Cajetan speaketh horis congruis it may help to clear the meaning of the exhortation and may be acknowledged to be one branch or part thereof as shall appear Thus we have seen what others have said to little purpose we now come to give the true and full sense of the exhortation to pray alwaies and to answer the propounded question in the following particulars Concl. 1. Albeit we do not joyn with those Divines who think the full importance of that exhortation to be that we should constantly maintain a praying disposition and alwaies be in a readiness and fitness to be employed in that necessary exercise yet we grant that this habitual frame of heart and spiritual disposition is supposed by that exhortation so that 1. we cannot alwaies obey it unless we alwaies be thus in readiness For if at any time the heart be out of tune the occasion and season of prayer may offer and then we are unfit to seek Gods face what this disposition doth import how necessary it is and how it may be maintained see Part 2. Chap. 1. But you will say may we not pray though we be unfit and indisposed Ans It is notwithstanding our unfitness yet our duty and we must be doing though then we cannot pray that is we cannot pray to purpose and successefully unless the Lord pity us and in mercy remove those fetters we have wreathed about our neck though then we deny not the necessity of such a praying disposition yet the words do clearly point out the act ond exercise of this duty and the following words ver 19. quench not the Spirit do rather hold out that point for there as Diodati observeth there is a similitude taken from the fire of the altar which was to be kept continually alive and burning and thus we should not suffer through our rebellion impurity ingratitude negligence or contempt the gift of the Spirit of grace to depart or be abolished in us but should preserve it nourish it and make use of it Concl. 2. This exhortation doth clearly answer the question when we may pray assuring us that there is no time in which we are not allowed and when we may not acceptably call upon God and thus Exod. 20.9 the Lord saith six daies shalt thou labour and that ruler Luk. 13.14 faithfully repeateth though he mis-applieth these words while he saith there be six daies in which men (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to work You see here the word of a (k) Yet Cajetan thinketh that these words belong not to the command for saith he non praecipitur u◠sex diebus homo operetur sed quod septimo quiescat Cajet in Exod. 20.9 Non omnia inquit Aquinas quaecontinentur in lege tinduntur per modum praecepti Thom. 2.2 quaest 186. art 9. command and a necessity mentioned and yet they import no more but an allowance and liberty as if it had been said you are permitted and allowed to work and labour in any part of the six daies but there is no obligation laid upon you to imploy all that time in the works of your calling for you must eat drink sleep and may also spend some time in lawfull recreations and ye must serve God and set some of that time apart to seek his face though as to the hour or particular circumstance ye be not determined but may use your liberty So while we are commanded to pray alwaies thereby is clearly implied that there is no time in which we are not permitted and allowed to pray and draw nigh the King his door stands alwaies open and we may enter in and present our supplications to him and this as I conceive is a part of what these words hold forth though not all nor the main Concl. 3. To pray alwaies importeth assiduity and frequency in prayer we cannot be said to do alwaies what we do not often but there is nothing more ordinary with all sorts of people and in all languagues then to express frequency by such a note of universality so we use to say that a child who often eateth is alwaies eating that a diligent student is alwaies at his book and a laborious trades-man is alwaies busie at his work c. And the places of Scripture in which the particle alwaies doth import frequency are so many and obvious that it were to no purpose to stay on citations only let us offer some few instances in the subject-matter and where the Saints are said to pray alwaies and to ask such and such a particular without ceasing whereas it is evident from the very context that they did not could not without intermission continue in that exercise though ordinarily and frequently they did so thus Act. 10.2 it s said that Cornelius prayed (l) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alway and yet he was a centurion and must needs have been much employed in military affairs thus also Paul professeth that he prayed for the Corinthians (m) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies or without ceasing 1 Cor. 1.4 and alwaies (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Colossians Col. 1.3 and (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alwaies for the Thessalonians 1 Thes 1.2 and 2 Thes 1.11 and p alwaies for the Romans Rom. 1.9 thus also the Apostle Peter protesteth that he will put those Christians to whom he wrote q alwaies in remembrance of those things which he had then mentioned 2 Pet. 1.12 And will any be so absurd as to imagine that the Apostle did nothing else but continually inculcat and repeat those things to them but he tells them that he would often and frequently thus
(Å¿) We are not now speaking of spirituals which have no place here because these shall not be with held no not as to their measure and degree as may appear from Patt 1. Chap. 7. Sect. 2. indifferent and may in the use prove serpents to sting thee and not bread to nourish thee and so could not be given to thee when such but in wrath But if thou hast learned to pray as thou ought'st submitting to him who is (t) Isa 28.29 wonderfull in counsel and excellent in working to the only wise God and thy compassion at Father who will not give thee a stone in stead of fish and confining thy desires within the bounds of the promise for these indifferent things only then fall under the promise when hic nunc they are good to us as hath been shown Part 1. Chap. 7. and Part 2. Chap 2. if thou hast thus learned to pray aright thou needst not doubt of the success of thy prayers but maist be assured that though thou hast not gotten the particular that thou named in thy prayer yet thy prayer hath been heard and answered the true sense and meaning whereof must be this (u) 1 Tim. 1.17 O Lord thou knowest what is good for me to have or want and this is the mercy that I desire if it may prove a mercy and blessing indeed but otherwise let me rather want it then have it in wrath and to be a snare unto me So that every prayer for outward and temporal things must have a condition either tacite or expressed and so must have two parts and members and as we pray for such a supposed mercy upon supposition of expediency and conveniency So we pray against it and that it may not be given upon supposition of inexpediency and hurt Hence its evident that the Lord in denying when the condition of expediency faileth or delaying till it be placed doth hear and answer thy prayer and if he did give the particular he would not answer but reject thy prayer for under both parts of the supposition this is it which is absolutely said and askt Lord do thou as a wise and tender father make choyce for thy foolish child and do as to the particular desired what may prove for thy glory the good of the Church and thy servants comfort advantage and eternal happiness And when we thus pray if the Lord did not with-hold what would be for our hurt for otherwise as we may suppose from Part. 2. Chap. 2. Sect. 2. and what here followeth when these outward things would prove good for us they will not be with-held and if he did give the particular we named he should not answer our prayers nor fulfill his promises nor do according to our faith and expectation nor according to our trust in him or that fatherly care and providence he exerciseth towards his chosen ones but in with-holding what we thus desired in the supposed case of inexpediency he answereth all those ends and engagements And upon the former ground we may yet further argue 1. what is only conditionally askt if the condition fail it is not askt and what is only relatively and in reference to such an end loved and desired when it will not conduce unto but rather hinder and obstruct that end it is not loved and desired but rather hated and loathed But the Saints pray for these outward and temporal things only conditionally and relatively as we have seen Part 1. Chap. 7. Sect. 2. and in the present case the condition faileth and their subserviency to the great end and therefore they being thus cloathed with such circumstances they are not askt not desired and therefore their prayers cannot be said to want an answer because these are not given 2. Such conditional petitions must have two parts and those opposit according to the nature of the condition viz. that such a particular may be given upon the supposition of expediency and upon the contrary supposition of hurt and inexpediency that it may be with-held and not given now both these conditions cannot concur as being opposit and so both these parts joyntly and in sensu composito cannot subsist nor be askt and one of them and that the best and which only in the supposed case is desired and shall I say absolutely x askt is alwaies heard and answered (u) When the condition is placed and included an bypothetical proposition be coâ—eth absolute conditionâ—lis pâ—sita couâ—â— one fit absoluta even then when the particular is not given 3. If our prayers must not be thus resolved and so thus heard and answered when the particular is denied as we would 1 prove forgetfull of our main and great unsiness and the one thing necessary in not asking in subordination threunto and 2. as we might prejudge the Church and wrong others who may be also concerned therein So. 3 we might be injuâ—â—ous to our own selves in reference to our self ends which then must rule and mislead for what knowest thou but in the denial there may be a reservation for some greater mercy of the same nature and kind which would have been obstructed by â—â—y getting what for the present thou so earnestly desired if thou hadst come to such a place and hadst been put in such a station and condition of life as thou didst so greedily cover that might have obstructed thy greater preferment and better accommodation in the world and then again â—â—y getting such a particular might bring along with it some sad and heavy cross which the having of such a mercy could not counter-ballance and therefore the Lord in his love and in his pity may prevent such a great evil by with-holding a less good And thâ—n wâ—at hath been said in reference to the prayers of the wicked that they are not accepted heard nor answered aâ— being 〈◊〉 abomination to the Lord when the particular they desired is given may serve as a second ground for illustrating the present point concerning the Lords hearing and answering the Saints prayers when the particular is not granted As there will hear be found parity of reason though upon contrary grounds So the ends and designs keeping still the opposition will appear to be proportionably alike by comparing what hath been here said concerning the one viz. the ends propounded in the dispensation of those mercies to the wicked with what followeth Sect. 4. concerning the trials and disappointments of the Saints only in the general now we may suppose that as the Lord in wrath giveth to the (y) Eph. 2.3 children of wrath that which through their folly and abuse becometh a snare and occasion of their ruine So in mercy he with-holds from the vessels of mercy what would harm them and become a temptation and occasion of their hurt and therefore as he answereth â—ot the prayers of the wicked when he giveth them their hearts desâ—re So he answereth the prayers of his servants when he withholdeth the particular they
at or about that very time when thou art most instant and earnest in prayer for it as Peter was sent from prison to the Church while they were assembled to pray for him Act. 12.12 2. if in the most fit and acceptable time as first when thou hast most need and thy extremity is great as Peters delivery in that night which Herod had decreed should be his last Secondly to encourage thee against some new trial and conflict Thirdly when thy heart is most weaned from such a temporal mercy and thus thy heart is fitted to receive and improve it which otherwise might have proven a wofull snare and might have become thine Idol if it had been given before the inordinacy of thy affection was cured as the Lord doth not with-hold such mercies from his servants out of want of love So neither so much for what is (i) Former sint if bewailed and pardoned do not hinder the success of prayer past as for the present evil disposition of their hearts and to keep them from hurt thereby 3. If we see the Lord observe as it were some proportion in his dealing with our prayers and walk as there is often a proportion between sin and the punishment of it So between our work and reward and thus when thy desires were spiritual and thy prayers fervent thy success in business was proportionable but now thou art grown faint in prayer and negligent in thy walk and all thy hopes are as it were dasht and now while (l) Exod. 17.11 Meses his hands fall down Amaleck prevaileth if as the more pure and spiritual thy ends in praying were the mercy proveth the more pure and stable and the less zeal and fervency thou expressed in prayer and the more self-interest did prevail the more of bitterness and worm-wood is mingled with the mercy when granted c. and how should the consideration hereof that the Lord will notwithstanding our failings yet regard and in some manner answer our prayers and discover his hand that he takes notice of our way and walk how should this 1. humble us for our manifold failings and not regarding the Lords hand 2. stir us up to thankfulness for thus warning and waiting upon us and filling our hands with so many mercies 3. provoke us to diligence and circumspection zeal and sincerity in every part of his worship and in our whole course and conversation 4. We may discern whether our mercies be given in answer to our prayers by their (m) Ibid. cha 8. effects upon the heart as 1. if they prove not fewel to feed thy lusts but do rather kindle thy zeal for and love to God if they draw thy heart nearer to him and make thee rejoyce more in his favour discovered by the giving of such or such a mercy then in the thing it self and to prize it as a greater mercy that thy prayer hath been heard then that such an outward thing hath been given 2. If the receiving of mercies enlargeth thy heart with thankfulness self-love makes us more forward to pray then to give thanks but thankfulness of all duties proceeds most from pure grace if then the Spirit of grace doth stir thee up to praise God for his mercies he hath helped thee to pray and to obtain such a mercy by thy prayer it must then be a good sign that a mercy hath been won by prayer when it is worn with thankfulness 3. If the receiving of mercies make thee carefull 1. to pay thy vows made in prayer and 2. to improve what thou hast received to the honour of the Giver it is an evidence that such mercies have come from God otherwise they would not thus lead in to him 4. If thou look over second causes by faith acknowledging his sole hand who governeth and ordereth second causes according to his pleasure it is an evidence of thy dependence on him and that thou hast prayed in faith and so must have prevailed 5. If the mercy obtained encourage thee to continue in prayer and in all other cases to run to God making thee say with him therefore will I call upon God so long as I live Psa 116. 1 2. if it quicken thy diligence and strengthen thy faith in prayer it s a token the Lord hath spoken and thou hast heard his answer 6. If with the mercy there come some evidence of love if the Lord smile upon thee and lift up the light of his countenance and intimat his favour there will be no place left for doubting since thou hast not only a love-token but a letter also with it to bear witness of his love And 7. the event will bring with it an additional confirmation that such a mercy hath been obtained and sanctified by prayer if it prove a real and stable mercy if the trouble vexation and snare that otherwise might accompany it be removed it may be an evidence that it is a blessing indeed Prov. 10.22 Now for the right (n) A Caution improvement of these directions I deny not that these and the like particulars deserve our serious consideration and when they occur may be helpfull for discovering the Lords mind in his dispensations towards us but we would distinguish and put a difference between those necessary qualifications of prayer which are required on our part and which belong to the performance it self and so are indispensably required at our hands and between those gracious dispensations which the Lord according to his meer good pleasure may impart or with-hold As to the 1. we would carefully observe those directions that concern our duty for if we be negligent in prayer and in those other duties that relate thereto or if we be loose in our walk we may fear the rod but cannot expect a gracious return to our formal prayers But 2. as to those signs that depend upon the good pleasure of the Lord to bestow or not we would beware of curiosity in requiring expecting or looking to much after them and of rashness and presumption in laying too much weight upon them if they shou d occur Therefore the safest and surest course must be not to lean too much to sensible demonstrations of providence but rather to reflect on Gods Word both on the word of promise and precept and according to that rule to judge of our prayers and their success and thus though we can espy no ground of hope and encouragment from any dispensation of providence yet if we find our prayers run parallel with the promise and the qualifications and conditions thereto annexed and that we have prayed according to the will of God both as to the matter and manner of performance we need not doubt of their success whether we have gotten the particular we askt or not But here it may be enquired whether those mercies which the Saints receive when they are on the declining hand and are negligent in their walk and cold and formal in their prayers be given in